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I  THEOLOGICAL   BEMINARy, 
*  Princeton,  N.  J, 


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3;xi^atma:^ais]l  isiymro^^  BoBo 


ON 


VARIOUS   SUBJECTS 


OF 


CHRISTIAN   DOCTRINE  AND    DUTY. 


BY  NATHANAEL  EMMONS,  D.  D 


VfOKi 


PROVIDENCE : 

PUBtlSHEB    Bli    JOHN   IIILLER   AW   JOHN   HVTCHEN?. 

1823. 


Rhode-Island  District,  sc. 

BE  it  remembered,  That  on  this  nineteenth  dayof  August,  A.  D.  1823.  and  in  the  forty- 
eighth  year  of  the  Independence  of  tlie  United  States  of  America,  John  Miller  and  John 
Hutchcns,  of  said  District,  deposited  in  this  office  the  title  of  a  book,  whereof  tliey  claim 
as  I  Loprietors,  in  the  following  words,  viz  : — "  Sermons  on  various  subjects  oj' Christian 
doctrine  and  duty,  £y  Nathanael  Emmons,  D.  D." 

In  conformity  to  an  act  of  Congress  of  the  United  States,  entitled,  "An  act  for  the  en- 
eouragement  of  learning,  by  securing  the  copies  of  maps,  charts  and  books,  to  the  authors 
and  proprietorsof  such  copies,  during  the  time  therein  mentioned."  And  also  to  an  act, 
entitled, "  An  act  for  the  encouragement  of  learning,  by  securing  the  copies  of  maps, 
charts,  and  books  to  the  authors  and  proprietors,  of  such  copies  during  the  time  therein 
mentioned,  and  extendmg  the  benefit  thereof,  to  the  art  of  designing,  engraving  and  etch- 
ing historical  and  other  prints." 

Witness,  BENJAMIN  COWELL,  Clerk  of  the  R.  I.  District. 


^%. 


JOHN   MILLER,   PRINTER. 


CONTENTS. 


Page 

SERMON  I. 

THE    SABBATH. 

Mark  ii.  27. — And  he  said  unto  them,  the  Sabbath  was  made  for 
man  and  not  man  for  the  Sabbath.         -----      9 

SERMON  II. 

PROPHECY. 

John  xii.  16.— These  things  understood  not  his  disciples  at  the 
first ;  but  when  Jesus  was  glorified,  then  remembered  they,  that 
these  things  were  written  of  him,  and  that  they  had  done  these 
things  unto  him.  -  -----         26 

SERMON  III. 

HERESIES. 

\  Corinthians  xi.  19. — For  there  must  be  also  heresies  among 
you,  that  they  who  are  approved  may  be  made  manifest  among 
you.  ...-.-- 

SERMON  IV. 

RATIONAL    PREACHING. 
Acts  xvii.  2. — And  Paul,  as  his  manner  was,  went  m  unto   them, 
and  three  Sabbath  days  reasoned  with  them  out  of  the  scrip- 
tures. ------- 

SERMON  V. 

THE  MORAL  RECTITUDE  OF  GOD. 

1.,'enesis  xviii.  Sj. — That  be  far  from  thee  to  do  aflcr  this  manner, 
to  slay  the  righteous  with  the  wicked  :  and  that  the  righteou.s 
sboidd  be  as  the  wicked,  tliat  be  far  from  thee.  Shall  not  the 
.Tiidge  of  all  the  earth  do  right  ?  _  -  - 


41 


59 


SERMON  VI. 

THE    GOODNESS    OF    GOD. 
Psalm  cxix.  G8. — Thou  art  good  and  doest  good. 

SERMON  VIl. 

DIVINE    PROVIDENCE. 

Matthew  VI.  30. — Wherefore,  if  God  so  clothe  the  i^ass  of  the 
field,  which  to-day  is,  and  to-morrow  is  cast  into  the  oven, 
shall  he  not  much  more  clothe  you,  O  ye  of  little  faith  ?  107 

SERMON  VIII. 

THE  REVEALED  WILL  OF  GOD  THE  ONLY  RULE  OF  DUTY, 

Deuteronomy  xxix.  29. — The  secret  things  belong  to  the  Lord  our 
God  ;  but  those  things  which  are  revealed  belong  unto  us  and  to 
our  children  for  ever,  that  we  may  do  all  the  words  of  this  law.   120 

SERMON  IX. 

THE  SUPREME  BEING  THE  ONLY  PROPER  OBJECT  OF  RELIGIOUS 

WORSHIP. 

Revelation  xix.  10. — And  I  fell  at  his  feet  to  worship  him,  and  he 
said  unto  me,  sec  thou  do  it  not  ;  I  am  thy  fellow  servant  and  of 
thy  brethren,  that  have  the  testimony  of  Jesus.  Worship 
God. -  138 

SERMON  X. 

THE  HUMANITY    OF    JESUS  CHRIST. 
Luke'u.  52. — And  Jesus  increased  in  wisdom  and  stature,  and  in 
favour  with  God  and  man.  .  -  _  .       154 

SERMON  XI. 

THE    RESURRECTION    OF    JESUS  CHRIST. 
Jicts  iii.  15. — And  killed  the  prince  of  life,  whom  God  hath  raised 
from  the  dead,  whereof  we  are  witnesses.  -  -         170 

SERMON  XII. 

NEUTRALITY  RESPECTING    JESUS  CHRIST  IMPOSSIBLE. 
Matthew  xii.  30. — He  that  is  not  with  me,  is  against  me  ;  and  he 
that  gathereth  not  with  me,  scattcreth  abroad.         -         -         109 

SERMON  XIII. 

SINNERS     DESTROY  THEMSELVES  BY  TIPEIR     OWN     BLINDNESS. 

Proverbs  iv.  19. — The  way  of  the  Aticked  is  as  darkness  ;  they 
know  not  at  what  they  stumble.  -  -  "0^ 


V. 

SERMON  XIV. 

THE  PLEA  OP  SINNERS  AGAINST  ENDLESS  PUNISHMENT. 

Isaiah  xli.  21. — Produce  your  cause,  saith  the  Lord  ;  bring  forth 
your  strong  reasons,  saith  the  king  of  Jacob.         -  -  222 

SERMON  XV. 

THE  EXCUSE  OF  SINIVERS  THEIR  CONDEMNATION. 
Matthew  XXV.  24. — Then  he  that  had  received  the  one  talent, 
came  and  said,  Lord,  I  knew  thee,  that  thou  art  an  hard  man, 
reaping  where  thou  hast  not  sown,  and  gathering  where  thou 
hast  not  strewed.  -  .  .  .  .          239 

SERMON  XVI. 

THE  HAPPINESS  OF  SELF  DENIAL. 

Luke  xviii.  28,  29,  30.— Then  Peter  said,  lo,  wc  have  left  all  and 
followed  thee.  And  he  said  unto  them,  verily  I  say  unto  you, 
there  is  no  man  that  hath  left  house,  or  parents,  or  brethren, 
or  wife,  or  children,  for  the  kingdom  of  God's  sake,  who  shall 
not  receive  manifold  more  in  this  present  time  and  in  the  world 
to  come,  life  everlasting.  -  .  _  .  256 

SERMON  XVII. 

THE  NATURE  AND  EFFECT  OF  DIVINE    TEACHING. 
John  vi.  45. — It  is  written  in  the  prophets,  and  they  shal.  be  all 
taught  of  God.     Everyman,   therefore,  that  hath  heard  and 
hath  learned  of  the  Father,  cometh  unto  me.         -  -        274 

SERMON  XVIII. 

THE  PECULIAR    SPIRIT  OF  CHRISTIANS. 
1  Corinthians  i'x.  ]2. — Now  we  have  received,  not  the  spirit  of 
the  world,  but  the  spirit  which  is  of  God  ;  that  we  might  know 
the  things  that  are  freely  given  to  us  of  God.         -  -  290 

SERMON  XIX. 

THE  DOCTRINE  OF  .JUSTIFICATION  THROUGH  THE    ATONEMENT. 
Colossians  i.   14. — In  whom  we    have    redemption  through  his 
blood,  even  the  forgivene.ss  of  sins.  .  .  .         307 

SERMON  XX. 

HOLY  OBEDIENCE  THE  ONLY  TITLE  TO  ETERNAL  LIFE. 
Lukcx.  27,28. — And  he  answering,  said,  thou  shalt  love  the 
Lord  thy  God,  with  all  thy  heart,  and  witli  all  thy  soul,  and 
with  all  thy  strength,  and  with  all  thy  mind;  and  thy  neigh- 
bour as  thyself.  And  he  said  unto  him,  thou  hast  answered 
right  ;  this  do  and  thou  shalt  Uve.  •  -  -        323 


VI 

SERMON  XXI. 

THE  JOY  OF  A  CLEAR  COiVSCIENCE. 

9  Coritithians  i.  12. — For  our  rejoicing  is  this,  the  testimony  of 
our  conscience,  that  in  simplicity  and  godly  sincerity,  not  with 
fleshly  wisdom,  but  by  the  grace  of  God,  we  have  had  our 
conversation  in  the  world.  .  _  _  .        31; 

SERMON  XXII. 

THE  FAITH  OF  MIRACLES. 
Matthew  xxi.  22. — And  all  things  whatsoever  ye    shall  ask  in 
prayer,  believing,  ye  shall  receive.  .  .  _        359 


SERlilON  XXIll. 


FEEBLE    CHRISTIANS. 

Matthew  xii.  20. — A  bruised  reed  shall  he  not  break,  and  smoking 
flax  shall  he  not  quench,  till  he  send  forth  judgment  unto  vic- 
tory. -  -  -  -  -  -  -         376 

SERMON  XXIV. 

CONTENTMENT. 

1  Timothy  vi.  6. — But  godliness  with  contentment  is  great  gain.       394 

SERMON  XXV. 

PERFECT  HOLINESS  IN  THIS  LIFE  THE  DUTY  OF  CHRISTIANS. 

2  Corinthians  xiii.  9. — And  this  also  we  wish,  even  your  perfec- 
tion. ...  -  -  -  409 

SERMON  XXVI. 

THE   MORAL  IMPERFECTION  OF    CHRISTIANS  THEIR  GREATEST 

BURDEN. 
Romans  vVi.  21. — O  wretched  man  that  I  am  !  who  shall  deliver 
me  from  the  body  of  this  death  ?  -  -  -  424 

SERMON  XXVII. 

THE    LIVING    GO    TO    THE    DEAD. 
2  iSamwe?xii.  23. — I  shall  go  to  him,  but  he  shall  not  return  to 


441 


SERMON  XXVIII. 


THE    FINAL     HARVEST. 

Matthew  \\\\.  39. — The  harvest  is  the  end  of  the  world.  460 


Page  25,  8th  line  from  the  bottom,  for  performhig  read  reforming.  P.  119,  17th  Jine, 
for  reverence  r.  revenue.  P.  156, 2d  1.  from  b.  for  more  r.  were.  P.  159,  7th  1.  from 
b.  for  where  r.  when.  P.  193,  4th  1.  from  b.  for  affecting  r.  effecting.  P.  220,  15th  1.  for 
seems  r.  serves.  P.  232,  13th  1.  from  b.  for  denier  r.  dernier.  P.  233, 16th  I.  for  must 
be  true,  r.  will  be  saved.  P.  234,  5th  1.  for  seems  r.  serves.  P.  237,  6th  1.  from  b.  for 
grovelling  r.  gravelling.  P.  249, 10th  1.  erase  to.  P.  251,  17th  1.  firom  b:  for  truths  r; 
truth.  P.  261, 19th  1.  from  b.  transpose  the  and  his.  P.  266,  4th  1.  insert  me  after  be- 
hind. P.  340,  19th  1.  from  b.  for  seek  r.  see.  P.  392, 10th  1.  for  in  religion  r.  irreligion, 
P.  do.  17thL  llxomb,  erase-;-after  especially.    P.  437,8tl»l.  foiloTsr.  law. 


SERMON  1. 


THE    SABBATH. 


MARK  ii.  27.*  . 
And.  he  said  unto  them,  fhe  Sabbath  was   wTarfc  for  man,  and  not  man. 
for  the  Sabbath. 

As  our  Saviour  was  passing  through  the  corn-fields 
on  the  sabbath,  his  disciples  took  the  liberty  of  pluck- 
ing some  of  the  ears  of  corn.  This  was  displeasing 
to  the  Pharisees,  who  complained  of  them  to  Christ. 
But  instead  of  condemning,  he  justified  their  conduct, 
by  referring  to  a  well-known  scripture  example.  He 
said  "  have  ye  never  read  what  David  did,  when  he 
had  need  and  was  an  hungered,  he  and  they  that  were 
with  him  ?  How  he  went  into  the  house  of  God  in  the 
days  of  Abiathar  the  high-priest,  and  did  eat  the  shew- 
bread,  which  is  not  lawful  to  eat,  but  for  the  priests, 
and  gave  also  to  them  that  were  with  him  ?  And  he 
said  unto  them,  the  sabbath  was  made  for  man,  and 
not  man  for  the  sabbath."  This  was  a  pertinent  and 
full  reply  to  the  objection  of  the  Pharisees ;  and  at 
the  same  time,  implied,  that  God  appointed  the  sabbath 
as  a  standing  ordinance,  for  the  benefit  of  all  men  in 
all  ages.     Accordingly  I  propose  to  show, 

I.  That  the  sabbath  is  a  divine  ordinance ; 

II.  That  it  is  a  standing  ordinance ;  and, 

III.  That  it  is  appointed  for  the  benefit  of  all  men  in 
all  ages. 

I.  i  am  to  show  that  the  sabbath  is  a  divine  ordin- 
ance. 

The  sabbath  properly  signifies  a  day  of  rest ;  but  it 
is  only  a  day  of  rest  froiii  secular  employments,  and 
2 


10  bERMON    I. 

not  fi;orii  religious  duties,  it  is  a  holy  day  to  be  spent 
in  holy  services.  The  duty  of  observing  such  a  day 
would  never  have  been  discovered  by  the  light  of  na- 
ture. Though  the  light  of  nature  teaches  men,  that 
they  ought  to  worship  their  Creator,  Preserver  and 
Benefactor;  yet  it  does  not  teach  them,  that  they 
ought  to  worship  him  in  a  social  and  publick  manner, 
one  day  in  seven.  This  would  not  have  been  their 
duty,  had  not  God  positively  ajfpointed  the  sabbath  as 
a  holy  ordinance.  Accordingly  we  find  that  he  did 
not  leave  this  duty  to  human  discovery,  but  immediate- 
ly after  he  had  made  man,  he  made  also  the  sabbath 
for  him.  "  And  on  the  seventh  day  God  ended  his 
work  w  hich  he  had  made,  and  he  rested  on  the  seventh 
day  from  all  his  work  which  he  had  made.  And  God 
blessed  the  seventh  day,  and  sanctifiedit :  because  that 
in  it  he  had  rested  from  all  his  work."  This  was  a  di- 
vine and  sacred  ordinance.  It  was  divine,  as  instituted 
by  God  ;  and  sacred,  as  it  was  appointed  for  a  sacred, 
holy,  and  religious  purpose.  It  is  true,  the  peculiar 
duties  of  this  holy  day  are  not  mentioned  in  this  brief 
account  of  its  institution.  But  when  it  was  renewed  at 
Mount  Sinai,  and  placed  among  the  ten  commands,  the 
special  duties  of  the  day  were  distinctly  enjoined. 
So  that  the  sabbath  with  all  its  instituted  duties,  is  a 
divine  ordinance,  enjoined  upon  all  mankind,  for  their 
benefit.  "  The  sabbatii  was  made  for  inan.''-  It  Mas 
made  by  a  divine  appointment  a  holy  and  sacred  day. 
But  since  none,  who  believe  the  Bible,  pretend  to  call 
in  question  the  original  institution  of  the  sabbath,  it  is 
unnecessary  to  enlarge  upon  this  head.  I  proceed 
therefore  to  show, 

II.  That  the  sabbath  is  a  standing  ordinance  and  of 
perpetual  obligation.  Many  ofthe divine  ordinances  be- 
fore the  gospel  dispensation  were  temporary,  and  ceas- 
ed when  that  dispensation  commenced.  The  passover 
instituted  in  Egypt  ;  and  the  sacrifices,  rites,  and  cere- 
monies instituted  at  Mount  Sinai,  were  all  abolished 
by  the  gospel.  They  were  all  temporary  ordinances. 
But  the  sabbath  was  designed  to  be  a  standing  ordin- 


SERMON    I,  11 

ance  from  the  beginning  to  tlie  end  of  the  world.     Tiii& 
will  appear  from  various  considerations. 

In  the  first  place,  our  Saviour  says  "  it  was  made  for 
man ;"  that  is,  for  all  men,  without  exception.  The  ap- 
pointment of  sacrifices  was  not  made  for  all  men,  but 
only  for  those  men,  who  lived  before  the  death  of 
Christ.  The  appointment  of  the  passover  was  not 
made  for  all  men,  but  only  for  one  nation.  The  rite  of 
circumcision  was  not  appointed  for  all  men,  but  only 
for  the  seed  of  Abraham,  until  the  promised  Messiah 
appeared.  But  the  sabbath  was  made  for  all  men  in 
all  ages,  because  they  would  always  need  to  rest  one 
day  in  seven,  and  to  employ  it  in  the  special  service  of 
God.  The  very  design  of  the  sabbath  argues  its  per- 
petuity. Thereis  no  reason  to  be  given,  why  it  should 
be  appointed  for  men  in  one  age  or  in  one  part  of 
the  world,  rather  than  for  all  men  in  all  ages  and  in  all 
places.  The  sabbath  is  adapted  to  the  nature  and  cir- 
cumstances of  all  men  in  their  present  probationary 
ajtate,  and  therefore  we  may  presume  it  was  designed 
to  continue  to  the  end  of  time. 

And  this  leads  me  to  observe  in  the  second  place,  that 
the  sabbath  was  not  abolished  when  other  positive  in- 
stitutions were  set  aside.  The  apostle  expressly  in- 
forms us,  that  the  rites  and  ceremonies  of  the  Mosaic 
dispensation  were  superceded  by  the  gospel,  and  be- 
came null  and  void,  after  the  death  of  Christ ;  but  none 
of  the  inspired  writers  of  the  New-Testament  give  U3 
the  least  intimation  of  the  weekly  sabbath  being  abol- 
ished. And  if  it  were  not  abolished  in  the  apostolick 
days,  it  could  not  have  been  abolished  since.  It  must 
be,  therefore,  a  divine  institution,  which  is  still  binding 
upon  all  mankind.  It  was  not  a  typical  ordinanr(\  and 
so  could  not  cease  by  the  appearance  of  an  antitype, 
as  the  typical  sacrifices,  rites  and  ceremonies  under 
the  law  ceased,  by  the  appearance  of  C'hrist,  whom  they 
prefigured.  There  has  been  no  substitute  instituted 
in  the  room  of  the  sabbath,  to  supercede  it.  In  a 
word,  there  is  nothing  said  in  the  New-Testament,  that 


\'2  SERMON   I. 

affords  the  least  reason  to  doubt  ot^  the  perpetuity  ol 
the  sabbatl). 

Besides,  thirdly^  the  practice  of  christians  from  the 
apostles'  days  to  this  time,  is  a  plain,  positive  evidence, 
that  the  sabbath  is  a  divine  ordinance  of  perpetual  ob- 
ligation. We  have  an  account  of  the  primitive  chris- 
tians meeting  together  statedly  on  the  sabbath  for 
social  religious  worship.  And  though  christians  have 
since  been  divided  into  a  great  variety  of  denomina- 
tions ;  yet  they  have  all  agreed  to  observe  a  weekly 
sabbath,  with  a  very  few  exceptions.  Now,  it  is  not  easy 
to  account  for  this  general  and  uninterrupted  practice 
of  christians  in  observing  the  sabbath  for  nearly  two 
thousand  years,  unless  it  has  been  founded  upon  the 
first  and  original  institution  of  it,  for  the  purpose  which 
Christ  mentions.  If  it  was  made  for  the  benefit  of  man. 
this  is  a  good  reason  why  it  has  continued  from  the 
beginnings  and  should  still  continue  to  the  end  of  time. 
There  are,  moreover,  new  reasons  for  its  perpetual 
continuance,  which  have  occurred  since  its  first  ap- 
pointment. It  was  then  designed  to  be  a  memorial  of 
the  creation  of  the  world  ;  after  that  it  became  a  me- 
morial of  the  deliverance  of  Israel  out  of  Egypt;  and 
since  that  period,  it  has  become  a  memorial  of  the 
resurrection  of  our  Lord  Jesus  Christ,  and  connected 
with  a  sacrament,  instituted  to  commemorate  his  death, 
until  his  second  coming.  The  sabbath  is  as  insepa- 
rably connected  with  the  gospel,  as  it  ever  was  with 
the  law,  and  must,  therefore,  continue  as  long  as  the 
gospel  itself  continues.  There  is  as  much  ground  to 
believe  the  perpetuity  of  the  sabbath,  as  the  perpetu- 
ity of  the  Lord's  supper.  Accordingly  we  find  none 
have  denied  the  perpetuity  of  the  sabbath,  but  tliose 
who  have  denied  the  perpetuity  of  gospel  ordinances. 
We  may  be  assured,  that  the  sabbath,  which  was  made 
for  man,  will  continue  as  long  as  it  can  be  of  any  ben- 
efit to  man,  which  will  be  as  long  as  the  human  race 
shall  continue  in  their  present  probationary  state. 
The  last  thing  is  to  show. 


SERMON    I.  13 

111.  That  this  standing  ordinance  is  designed  and 
calculated  to  be  of  universal  benefit  to  mankind.  This 
Christ  plainly  suggests  in  the  text.  "  The  sabbath  was 
made  tor  man,  and  not  man  for  the  sabbath."  Here 
our  Saviour,  the  Lord  of  the  sabbath,  sets  it  in  a  much 
more  favourable  and  important  light,  than  the  other 
inspired  writers  set  the  rites  and  ceremonies  of  the 
Mosaick  dispensation.  Ttiose  they  call  a  yoke  of 
bondage,  and  weak  and  beggarly  elements.  In  them- 
selves considered  they  had  no  intrinsick  value,  but 
were  rather  a  burden  than  benefit,  to  those  upon 
whom  they  were  imposed.  But  the  sabbath  is  a  pecu- 
liar privilege  and  benefit  to  all  mankind.  It  is  adapt- 
ed to  promote,  and  not  to  abridge  their  present  and 
future  happiness.  Its  nature,  design  and  tendency  is 
to  recommend  it  to  the  esteem  and  approbation  of  the 
whole  human  race.     For, 

1.  It  gives  them  a  precious  opportunity  of  resting 
from  all  their  worldly  cares,  labours,  and  employments. 
They  were  originally  formed  for  labour;  and  labour  is 
the  indispensable  duty  of  every  individual,  who  enjoys 
mental  and  bodily  strength.  It  is  true,  indeed,  that  all 
men  are  not  called  to  the  same  kinds  of  labour,  but  all 
are  bound  to  be  active  and  diligent  in  some  employ- 
ment or  other ;  either  publick  or  private,  either  mental 
or  corporeal,  which  requires  rest.  This  God  knew, 
who  formed  men  for  the  labours  and  fatigues  of  the 
present  life.  And  where  is  the  person,  who  has  not 
found  the  sabbath  desirable  as  a  day  of  rest  from  the 
concerns  or  labours  of  the  week  ?  There  is,  perhaps, 
no  lawful  calling,  which  can  be  pursued  with  proper 
activity  and  diligence,  that  does  not  render  rest  desir- 
able and  necessary  one  day  in  seven.  It  has  been 
found  by  the  experience  of  multitudes,  who  have  been 
denied  the  benefit  of  the  sabbath  as  a  day  of  rest,  that 
both  their  bodies  and  minds  have  been  greatly  injured. 
If  health  and  strength  and  even  life  itself  be  highly 
valuable,  then  it  is  a  precious  privilege  to  be  allow- 
ed to  lay  aside  all  secular  cares  and  burdens  one  day 
in  seven. 


14  SEKMUIN    1. 

2.  The  sabbath  gives  men  a  happy  beasuii  lor  seri- 
ous reflections  and  meditations.  The  common  con- 
cerns of  lile  generally  absorb  too  much  of  their  atten- 
tion, to  leave  them  leisure  for  thinking  about  more  seri- 
ous and  important  objects.  It  is  a  great  benefit,  there- 
fore, to  the  more  laborious  and  busy  part  of  mankind  in 
particular,  to  be  allowed  arid  even  required,  to  turn  their 
attention  from  things  ^c?7?;9orf//  to  things  5^mVwa/,and  carry 
their  thoughts  forward  into  that  future  and  eternalstate, 
to  which  tliey  are  constantly  approaching,  and  in  which 
they  are  to  iind  their  long  home.  All  men  are  capable 
of  reflecting  upon  things  past,  of  meditating  upon  things 
present,  and  of  anticipating  things  future.  And  it 
highly  conceriMs  all  persons  of  every  age,  character, 
profession,  and  condition  of  life,  to  pause,  ponder,  con- 
sider and  reflect,  while  they  are  passing  through  the 
busy,  noisy  and  tumultuous  scenes  of  this  distracting 
world.  The  things  of  this  present  life  appear  verj 
different  to  all  persons,  in  their  leisure,  retired,  seri- 
ous, and  reflecting  moments,  from  what  they  do  while 
they  arc  eagerly  engaged  in  worldly  pursuits.  How 
many,  every  sabbath  day,  view  the  world  very  differ- 
ently from  what  they  habitually  view  it  every  other 
day  in  the  week  ;  and  how  many  serious  reflections 
and  resolutions  do  they  form  on  that  holy  day,  which 
have  a  salutary  influence  upon  their  thoughts,  word* 
and  actions  in  their  common  intercourse  with  the 
world  ?  This  is  certainly  true,  with  respect  to  those 
who  remember  the  sabbath  and  keep  it  holy  from  be- 
ginning to  end:  and  Avho  seriously  and  sincerely  dis- 
charge the  appropriate  duties  of  it.  And  it  has  a  con- 
demning, if  not  a  rcslraining  influence  upon  all,  who  are 
not  totally  abandoned  to  wickedness  and  stupidity. 
The  sabbath  is  a  most  precious  and  important  season 
for  the  most  pleasant,  and  most  profitable  reflections 
and  meditations,  whether  men  improve  it  for  these 
pious  purposes,  or  neglect  and  protane  it. 

3.  The  sabbath  affords  men  a  happy  op})ortunit3r 
for  that  religious  society  and  intercourse,  which  di- 
rectly tejids  to  promote  their  mutual,  temporal   and 


SERMON    I.  15 

spiritual  benefit.  Mankind  are  formed  for  society 
with  each  other,  and  cannot  be  happy  in  a  sohtary 
state.  Mutual  intercourse  serves  to  harmonize  and 
civihze  them,  and  to  render  them  more  amiable  and 
virtuous,  as  well  as  religious.  This  happy  effect  the 
sabbath  has  never  failed  to  produce  wherever  it  has 
been  observed.  How  differently  do  those  feel  and 
conduct  towards  each  other,  who  usaally  meet  together 
-every  sabbath,  and  apparently  unite  in  the  service  of 
the  sanctuary,  from  those  who  neglect  the  duties  of  the 
sabbath,  and  only  see  one  another  occasionally,  as 
business,  incUnation,  or  necessity  may  require.  Both 
observation  and  experience  prove  the  civilizing  and 
harmonizing  tendency  of  observing  a  day  of  rest  and 
devotion.  Those  who  have  observed  it,  have  found 
eensihle  advantage  from  it ;  and  those  Avho  have  de- 
spised and  neglected  it,  have  suffered  temporal  incon- 
veniency  and  injury  from  their  ungrateful  and  criminal 
conduct.  The  happy  influence  of  the  christian  sab- 
bath upon  the  christian  world  has  been  incalculably 
great.  It  has  formed  the  christian  nations  for  the  ea~ 
joyment  of  that  civil  order,  peace,  and  harmony,  which 
no  unchristian  nation  ever  realized.  And  there  can 
be  no  doubt  but  the  God  of  order  ordained  the  sab- 
bath for  the  great  benefit  of  mankind  in  their  civile  as 
well  as  in  their  religious  connections. 

4.  The  sabbath  is  highly  beneficial,  as  it  affords  the 
most  favourable  opportunity  for  training  up  children 
in  the  nurture  and  admonition  of  the  Lord.  Parcnle 
and  heads  of  families  ought  to  impart  religious  instruc- 
tion to  those  under  their  care,  and  to  do  all  they  can  to 
promote  their  spiritual  and  eternal  good.  But  amidst 
the  labours  of  the  week,  they  can  find  but  fe%v  good 
opportunities  to  pour  instruction  inio  the  minds  of 
children  and  youth.  And  if  tliey  could  find  time,  chil- 
dren and  youth  would  not  be  so  ready  to  hear  instruc- 
tions, while  they  are  eagerly  pursuing  more  pleasing 
objects.  But  when  they  know  (hnt  God  requires 
them  to  remember  the  sabbath  day  and  keep  il  holy : 
and  when  they  are  actually  restrained  from  speakino 


16  SERMON    I. 

their  own  words  and  finding  their  own  pleasure  on  that 
day,  their  minds  are  better  prepared  to  hear  and  feel 
the  force  of  rehgious  instructions.  ReUgious  parents 
and  heads  of  famihes  do  esteem  the  sabbath  as  a 
precious  season  for  discharging  their  duty  to  those, 
whose  temporal  and  eternal  interests  God  has,  for  a 
time,  lodged  in  their  hands.  And  the  effects  of  such 
private  instructions  have  often  been  great,  salutary 
and  lasting,  upon  the  minds  of  children  and  youth. 
Indeed,  we  generally  observe  a  sensible  and  striking 
contrast  between  those  families  where  private  instruc- 
tions are  gi\  en  sabbath  after  sabbath,  and  those  who 
are  allowed  to  grow  up  in  ignorance  of  religion,  and  in 
the  neglect  of  all  the  duties  of  the  sabbath. 

5.  The  sabbath  aflbrds  a  precious  opportunity  of 
attending  the  publick  worship  of  God,  and  of  hearing 
the  publick^  as  well  as  private  instructions  of  religion. 
It  is  one  of  the  principal  purposes  of  the  sabbath,  to 
give  mankind  an  opportunity  of  hearing  the  great  truths 
and  duties  of  the  gospel  explained  and  inculcated. 
"  Faith  comcth  by  hearing,  and  hearing  by  the  word  ot 
God."  And  the  sabbath  is  the  day,  which  God  has 
appointed  to  hear  his  word.  And  to  render  this  ap- 
pointment more  sacred  and  important,  he  has  raised 
up  and  authorized  an  order  of  men  to  deliver  his  mes- 
sages, and  inculcate  the  everlasting  gospel  upon  the 
minds  of  sinful  and  perishing  creatures.  This  he  did, 
under  the  law,  and  this  he  does,  under  the  gospel.  The 
sabbath  with  these  appendages  is  an  unspeakable  gift 
to  those  in  a  state  of  probation,  whose  eternal  interests 
are  suspended  upon  their  hearing,  understanding,  be- 
lieving and  accepting  the  terms  of  salvation,  which  he 
has  provided  for  them,  and  offered  to  them,  through 
the  atoning  blood  of  his  dear  Son.  In  this  respect,  the 
sabbath  is  of  all  other  days  the  most  beneficial  and 
important.  For  without  it,  all  other  days  may  be  in- 
finitely worse  than  nothing.  Thousands  and  millions  of 
our  fellow  men  are  now  destitute  of  the  sabbath  and 
all  the  means  of  salvation,  w  hich  are  connected  with  it, 
and  of  consequence,  are  perishing  lor  the  lack  of  vis- 


SERMON     I.  17 

ion.  Though  those,  who  enjoy  the  sabbath,  often 
depreciate  and  despise  it,  and  consider  it  a  burden, 
rather  than  a  benefit;  yet  it  is  of  all  temporal  bless- 
inf^  the  greatest,  that  God  has  bestowed  upon  this 
guilty  and  perishing  world.     I  may  add, 

6.  Tile  sabbath  is  a  peculiar  and  distinguishing  ben- 
efit to  the  cordial  friends  of  Christ;  as  it  affords  them 
a  precious  opportunity  of  attending  the  special  ordi- 
nances, which  he  has  appointed  for  their  spiritual  com- 
fort and  growth  in  grace;  I  mean  baptism  and  the 
Lord's  supper.  Though  these  ordinances  may  be  oc- 
casionally attended  on  other  days,  yet  the  sabbath  is 
the  only  stated  s'eason  of  celebrating  them.  Where 
the  sabbath  is  unknown,  these  ordinances  are  un- 
known. Where  the  sabbath  is  neglected,  these  or- 
dinances are  neglected.  And  where  these  ordinances 
are  neglected,  christians  are  dex:lining,  and  rehgion 
becoming  extinct.  There  are  too  many  melancholy 
instances  of  this  kind,  to  be  found  in  this  best  part  of 
our  country.  The  sabbath  lies  at  the  foundation  of  all 
our  religious  privileges  and  enjoyments,  if  not  at  the 
foundation  of  our  civil  peace  and  prospeiity.  How 
much  would  religion  decay,  and  the  professors  of  it  de- 
cline, if  the  sabbath  were  to  be  totally  neglected  in 
this  place,  and  the  sacred  ordinances  of  baptism  and 
the  Lord's  supper  to  be  entirely  laid  aside  ?  The  bare 
supposition  must  be  extremely  painful  to  those,  who 
esteem  a  day  in  God's  courts  better  than  a  thousand, 
and  the  communion  with  Christ  and  his  friends,  the 
highest  enjoyment  this  side  of  heaven.  To  the  godly, 
then,  if  not  to  others,  the  sabbath  must  appear  ex- 
tremely precious  and  beneficial. 

IMPROVEMENT. 

L  If  the  sabbath  was  made  for  man,  and  designed 
to  promote  the  benefit  of  the  whole  human  race  in  all 
ages ;  then  they  ought  to  be  very  thankful  for  its  ap- 
pointment, perpetuity  and  obligation.  It  is  the  most 
useful  and  important  ordinance  that  God  ever  appoint- 
3 


i8  SERiMON    I. 

ed,  and  has  been  productive  of  the  greatest  temporal 
and  spiritual  blessings  in  all  ages,  it  has  been  the 
principal  source  of  virtue  and  piety  in  individuals,  in 
lainilies,  and  in  all  civil  societies,  whether  smaller  or 
larger.  God  promised  to  smile  upon  his  chosen  peo- 
ple, so  long  as  they  esteemed  and  observed  the  sab- 
bath. "•  If  thou  turn  away  thy  foot  from  the  sabbath, 
from  doing  thy  pleasure  on  my  holy  day;  and  call  the 
sabbath  a  delight,  the  holy  of  the  Lord,  honourable  ; 
and  shalt  honour  him,  not  doing  thine  own  ways,  nor 
finding  thine  own  pleasure,  nor  speaking  thine  own 
words  :  then  shalt  thou  delight  thyself  in  the  Lord ; 
and  I  will  cause  thee  to  ride  upon  the  high  places  of  the 
earth,  and  feed  thee  with  the  heritage  of  Jacob  thy  fa- 
ther." This  promise  to  Israel  was  fulfilled  so  long  as 
they  performed  the  conditions  of  it,  and  sanctified  the 
sabbath.  Our  fathers  were  extremely  strict  in  keep- 
ing the  sabbath,  for  more  than  a  hundred  years  after 
God  planted  them  in  this  land,  which  was  undoubtedly 
the  happy  occasion  of  drawing  down  a  rich  profusion  of 
both  temporal  and  spiritual  blessings.  A;  d  though  the 
sabbatii  has,  of  hite  years,  been  greatly  neglected, 
despised,  and  profaned;  yet  it  is  the  richest  source  of 
every  blessing  we  enjoy.  We  have  abundant  reasons 
to  be  thankful,  that  God  still  continues  this  forfeited 
favour  to  us,  and  inspires  so  many  to  support,  esteem 
and  improve  his  holy  day.  It  is  the  grand  palladium 
and  bulwark  of  every  thing  we  hold  most  precious 
and  valuable.  It  behoves  those  who  have  experienc- 
ed saving  benefit  from  the  sabbath  and  its  sacred  ordi- 
nances, to  make  it  appear  to  the  world,  that  they  hold 
these  religious  privileges  in  the  highest  estimation ;  and 
are  determined  to  transmit  them,  so  far  as  lies  in  their 
power,  to  all  future  ages.  God  has  deposited  these  in- 
valuable and  sacred  privileges  in  their  hands,  and  they 
stand  responsible,  if  they  sull'er  them  to  be  wrested 
from  them.  If  the  world  despise  them,  they  may  not 
despise  them.  If  the  world  neglect  them,  they  may 
not  neglect  thrm.  If  the  world  profane  them,  they  may 
not  profane  them.     If  the  world  oppose  them,  they  are 


6ERM0N    1.  19 

bound  to  protect  and  preserve  them,  for  the  benefit  of 
themselves  and  all  who  are  coming  after  them. 

2.  If  the  sabbath    be   such  a  great  and  extensive 
blessing  to  mankind ;   then  the  neglect,  the  abuse  and 
profanation  of  this  holy  day  must  be  exceedingly  sinful 
and  displeasing  to  God.     To  abuse  the  sabbath  is  vir- 
tually  to  abuse    every  other  temporal  and  spiritual 
blessing,  and  to  provoke  God  to  intlict  every  temporal 
and  spiritual  evil  upon  individuals  and  whole  nations. 
The  profanation  of  the  sabbath  was  the  national  sin  of 
Israel,  and  the   principal  procuring  cause  of  all  their 
national  calamities.     God  told  thein  by  the  mouth  of 
Moses,  "ye  shall  keep  my  sabbatlis,  and  reverence 
nay  sanctuary,"  and  subjoined  a  promise  of  every  pub- 
lick  and  personal  blessing.     But  at  the  same  time  he 
said,  if  they  should  not  keep  his  sabbaths,  but  despise 
his  statutes,  he  would  make  their  land  desolate,   and 
cause  it  to  enjoij  its  sabbaths,  w^hich  they  did  not  suffer 
it  to  enjoy.     But  neither  the  threatening,  nor  the  intiict- 
ing  of  national  judgments,  were  sutficient  to  cure  them 
of  their   national  sin  of  sabbath-breaking.      For  after 
they  had  returned  from  their  long  captivity  in  Babylon, 
they  still  persisted  in  profaning  the  sabbath,  for  which 
Nehemiah  upbraids   and  condemns  them.      He  says, 
"  Then  I  contended  with  the  nobles  of  Judah,  and  said 
unto  them,  \w\mi  evil  thing  is  this  that  ye  do,  and  profane 
the  sabbalh  day  ?    Did  not  your  fathers  thus,  and  did  not 
our  God  bring  all  this  evil  upon  us,  and  upon  this  city  } 
Yet  ye   bring  more  wrath  upon  Israel  by  profaning  the 
sabbath.''      Tliey  were  weary  of  the  sabbath,  '•  saying, 
when  will  the  new  moon  be   gone,  that  ^vo  may  sell 
corn  ?   and  the  sabbath,  that  we  may  set  forth  wheat  .^" 
God  employed  various  means  to  allure  them  to  observe 
his  sabbath.      He  appointed  the  best  of  teachers  to 
enlighten    their  understandings  ;    he    built   the   most 
beautiful  and  magnificent  temple  to  gratify  their  eyes ; 
and  appointed  the  best  of  musicians  to  please  their 
ears ;  but  nevertheless  they  were  bent  to  forsaking  his 
house,  and  to  profaning  his  holy  day.     And  the  same 
spirit  has  reigned  in  the  hearts  of  the  great  majority 


^ 


SERMON'  I. 


who  have  been  favoured  with  the  sabbath  and  its  sa- 
cred ordinances.  This  is  now  the  crying  sin  of  every 
christian  nation.  The  sabbath  was  kept,  and  the 
sanctuary  was  reverenced,  through  this  country,  until 
about  tifty  years  past.  But  since  then,  "  how  is  the 
gold  become  dim  !  how  is  the  most  fine  gold  changed  !" 
The  ways  of  Zion  mourn  ;  the  houses  of  God  are  for- 
saken ;  and  the  sabbath  despised,  neglected,  and 
openly  profaned.  This  is  a  sin  of  the  first  magnitude, 
and  ihe  source  of  every  other  abounding  iniquity.  It 
takes  oflfall  civil  and  religious,  publick  and  private  re- 
straints, and  opens  the  door  to  every  species  of  vice 
and  immorality  and  irreligion.  It  has  always  been 
found,  that  those  who  profane  the  sabbath,  are  incura- 
bly vicious.  They  are  out  of  the  reach  of  the  means  of 
instruction  and  restraint.  This  ought  to  make  sab- 
bath-breakers tremble  ! 

3.  If  the  sabbath  be  designed  and  calculated  to 
promote  the  temporal  and  spiritual  interests  of  all 
mankind;  then  it  is  extremely  unwise  and  impolitick  for 
civil  rulers  to  do  any  thing,  which  tends  to  lead  their 
subjects  to  disregard  and  abuse  such  a  holy  and  be- 
nevolent institution.  It  is  weakening  their  own  power 
a  id  influence,  and  strengthening  the  hands  and  hearts 
of  the  lawless  and  disobedient.  This  impolicy  it  is 
well  known,  civil  rulers  have  practised.  KingCharlcs 
II.  appointed  certain  recreations  and  amusements  for 
the  express  purpose  of  leading  his  subjects  to  disre- 
gard and  profane  the  sabbath,  which  spread  moral  cor- 
ruption throui]jh  the  nation.  The  rulers  of  the  most 
refined  and  polished  nation  in  the  world,  a  few  years 
since,  totally  set  aside  the  sabbath  and  all  religious  or- 
dinances ;  but  they  have  had,  and  still  have  reasons 
to  regret  their  folly  and  guilt.  Any  rulers  will  find 
that  they  injure  themselves  as  well  as  their  subjects, 
by  banishing  the  fear  of  God  from  their  minds.  And 
iiothino;  can  hnve  a  greater  tendency  to  banish  the  fear 
of  God  from  tiieir  minds,  than  allowing  them  to  profane 
the  sabbath.  Jeroboam,  the  son  of  \^at.  made  Israel 
te  Bin,  by  setting  aside  religious  ordinances  of  divine 


SERMON    I.  21 

appointment,  and  substituting  liis  own  in  the  room  of 
them;  and  his  successors  on  the  throne  pursued  the 
same  sinful  pohcj,  until  the  ten  tribes  were  completely 
corrupted  and  destroyed.  When  religious  restraints 
are  taken  off  from  the  people,  civil  restraints  will  be- 
come very  weak  and  feeble.  This  was  the  case  in 
Israel,  and  this  always  will  be  the  case  in  any  civil  com- 
munity. It  is  extremely  unwise  and  impolitick,  to  say 
nothing  more,  in  those  who  govern,  to  do  any  thing 
which  tends  to  take  away  the  fear  of  God  i'rom  before 
the  eyes  of  their  subjects.  And  when  divine  ordin- 
ances are  treated  with  neglect  and  contempt,  the  fear 
of  God  will  no  longer  restrain  the  corruptions  of  the 
human  heart,  which  will  produce  every  natural  and 
moral  evil. 

4.  If  the  sabbath  tends  to  promote  the  temporal  as 
well  as  spirtual  good  of  all  mankind,  then  none  can  be 
good  members  of  civil  society,  who  neglect,  abuse, 
and  profane  this  divine  and  benevolent  institution. 
Though  they  may  possess  many  amiabie  qualities  and 
talents,  and  though  they  may  conduct  with  propriety  in 
their  general  intercourse  ~vvith  their  fellow  men;  yet 
their  neglect  and  profanation  of  the  sabbath  will  more 
than  counterbalance  all  their  other  good  deeds.  Their 
example  strikes  at  the  root  of  all  civil  and  religious  ol>li- 
gations,  and  prepares  the  way  to  general  ignorance, 
irreligion,  profanity,  disorder,  and  confusion.  It  will 
not,  it  cannot  be  denied,  that  the  people  in  this  coun- 
try have  greatly  degenerated  from  the  virtue  and  piety, 
the  peace  and  harmony  of  our  fathers ;  and  to  what 
has  this  been  principally  owing.''  Has  it  not  been  prin- 
cipally owing  to  the  abuse  and  profanation  of  the  sab- 
bath .'^  Has  not  religious  declension  constantly  kept 
way  with  the  neglect  and  profanation  of  the  sabbath  .-^ 
Look  into  any  place,  at  this  day,  and  will  you  not 
fiiid  the  people  degenerate,  in  proportion  to  their  ne- 
glect, contempt,  and  profanation  of  the  sabbath  ?  And 
if  you  firid  one  people  more  regular,  more  virtuous,  or 
more  religious,  than  another,  do  you  not  fi'id  that  they 
more  generally  and  more  constantly  observe  the  sab- 


2E  SERMON    I. 

bath  and  reverence  God's  sanctuary  ?  Facts  speak 
louder  than  words,  and  irresistibly  prove  that  the  pro- 
fanation of  the  sabbath,  is  the  primary  and  principal 
source  of  the  great  degeneracy  of  the  present  day. 
And  to  whose  door  must  this  evil  be  laid?  It  must  be 
laid  at  the  door  of  the  sabbath-breakers.  And  can 
such  persons  be  deemed  good  members  of  civil  so- 
ciety ? 

0.  If  the  sabbath  be  so  greatly  and  universally  be- 
neficial to  mankind  in  all  respects  ;  then  it  highly  be- 
comes all  professors  of  religion,  to  make  it  appear  that 
the  sabbath  is  their  delight,  and  the  holy  of  the  Lord, 
honourable,  by  strictly  and  constantly  performing  the 
peculiar  duties  of  it.  They  have  received  saving  be- 
nefit from  the  sabbath,  and  can  appreciate  its  value  and 
importance,  by  their  own  happy  experience.  There 
are  secret^  private^  and  jow6/«V/:  duties  peculiar  to  the  sab- 
bath ;  and  which  all  professors  of  religion  are  under 
special  and  solemn  obligations  to  perform.  The  secret 
duties  are  serious  reflection,  meditation  and  prayer. 
While  they  rest  from  the  common  cares  and  concerns 
of  life,  it  becomes  them  seriously  to  meditate  and  re- 
flect upon  what  is  past,  present  and  to  come,  in  respect 
to  their  spiritual  interests,  and  to  pour  out  their  hearts 
with  peculiar  freedom,  solemnity,  and  enlargement  be- 
fore God.  Serious  meditation  and  reflection  prepare 
the  mind  to  take  clear  and  extensive  views  of  them- 
selves, of  God,  and  the  great  interests  of  his  kingdom, 
which  are  objects  they  are  too  apt  to  overlook  and  for- 
get amidst  the  busy  scenes  of  life.  The  serious  and 
sincere  performance  of  these  secret  duties,  can  scarcely 
escape  the  notice  of  others,  for  they  require  time, 
which  cannot  be  spent  without  being  observed.  Those 
w  ho  seriously  and  habitually  discharge  the  duties  of 
devotion,  whether  on  the  sabbath  or  other  days,  exhi- 
bit an  example  full  of  admonition  and  instruction. 

Secret  reflection,  meditation,  and  prayer,  prepare 
christians  for  the  private  duties  of  the  sabbath,  which 
are  reading  the  bible,  social  prayer,  and  private  in- 
struction.    Ueligious  parents  and  heads  of  families  are 


SERMON    I.  23 

bound  to  bring  up  all  under  their  care  in  the  nurture 
and  admonition  of  the  Lord,  both  by  precept  and  ex- 
ample. And  the  sabbath  affords  them  a  precious  op- 
portunity for  discharging  these  great  and  diiiicult  du- 
ties. To  instruct,  to  counsel,  to  warn  and  admonish 
children  and  youth,  in  a  proper  manner,  requires  wis- 
dom, prudence,  zeal,  and  firmness.  For  children  and 
youth  are  extremely  impatient  of  religious  instructions 
and  restraints.  But  the  sabbath  is  the  best,  and  often 
the  only  proper  opportunity,  which  parents  and  heads 
of  families  have,  of  discharging  these  necessary  and 
indispensable  duties,  and  if  they  duly  discharge  these 
duties  on  the  sabbath,  children  and  youth  will  not 
commonly  need  any  other  restraints.  Well  instructed 
and  well  governed  children  and  youth  rarely  become 
notorious  sabbath-breakers.  These  secret  and  private 
duties  of  professors  stand  intimately  connected  with 
the  publick  dudes  of  the  sabbath.  The  professors  of 
religion  solemnly  engage  to  attend  the  public  worship 
of  God  and  his  sacred  ordinances  constantly  without 
neglect,  it  is  no  neglect,  when  sickness,  and  other  ex- 
traordinary circumstances  forbid  their  attendance,  but 
when  these  things  do  not  occur,  no  professors  have  any 
excuse  for  staying  at  home,  on  account  of  business, 
company,  or  indolence.  While  professors  of  religion 
seriously  and  constantly  perform  these  appropriate 
duties  of  the  sabbath,  they  have  a  most  salutary  influ- 
ence upon  the  families  in  which  they  live,  upon  the 
church  to  which  they  belong,  and  upon  the  people 
where  they  reside.  Such  exemplary  professors  are  the 
salt  of  the  earth  and  the  light  of  the  world.  These  are 
the  men,  who  hold  civil  and  religious  society  together, 
suppress  vice  and  immorality,  and  promote  virtue  and 
piety,  and  draw  down  the  blessing  of  God  upon  the 
degenerate  children  of  men. 

6.  Since  the  sabbath  is  such  a  great  and  extensive 
benefit  to  mankind,  and  the  profanation  of  it  is  such  a 
great  and  land-defiling  iniquity,  it  concerns  all  serious- 
ly to  inquire  whether  they  have  not  been  guilty  of  pro- 
faning it  in  some  way  or  other.      There   are   a   great 


24  SERMON  I. 

many  ways  oi"  profaning  the  sabbath,  though  some  are 
more  heinous  in  the  sight  of  God  than  others.  This 
question  may  be  put,  in  the  first  place,  to  professing 
christians.  Have  you  sanctified  the  sabbath  in  secret, 
in  private,  and  in  pubHck.'*  Or  have  you  neglected  to 
improve  the  precious  season,  in  secret  reflection,  me- 
ditation and  prayer.-^  Or  have  you  neglected  to  in- 
struct, warn,  and  admonish  those  under  your  care  and 
com'nitted  to  your  trust  ?  Or  have  you  spent  the  sab- 
bath in  indolence,  and  the  neglect  of  the  worship  and 
ordinances  of  God  in  his  house  ?  Tliese  are  questions 
"which  you  can  understand,  and  answer  for  yourselves  ; 
and,  perhaps,  others  too  can  answer  for  you  ;  for  every 
species  of  profaning  the  sabbath  is  generally  more  or 
less  visible.  Or  if  you  have  not  personally  profaned 
the  sabbath,  have  you  not  allowed  others  to  profane  it.'* 
Or  if  you  have  not  allowed  others  to  profane  it,  have 
you  not  neglected  to  reprove  them  for  it,  and  restrain 
them  from  it  }  There  is  great  reason  to  fear,  that  some 
professors  of  religion,  do  more  or  less  neglect  the  se- 
cret, private,  and  publick  duties  of  the  sabbath,  and  by 
their  tieglect.  not  only  profane  the  sabbath  themselves, 
but  lead  others  to  profane  it.  How  much  in  this  way 
is  Christ  wounded  in  the  house  of  his  friends  ?  You 
will  all  allow,  my  hearers,  that  it  is  proper  to  put  these 
questions  to  tlie  professors  of  religion  }  And  can  it  be 
improper  to  put  these  questions  to  others  also  } 
Though  you  have  not  professed  to  love  God  and  obey 
his  commands  ;  yet  you  are  his  creatures,  and  bound 
to  love  and  obey  him  with  all  your  hearts.  The  sab- 
bath was  made  for  you,  and  has  been  given  to  you, 
though  denied  to  the  many  millions  in  the  Pagan 
world.  You  have  been  commanded  to  remember  the 
sabbath  day  and  keep  it  holy.  You  have  had  the  du- 
ties of  the  sabbath  often  explained  and  inculcated. 
You  have  many  of  you.  at  least,  seen  it  strictly  and  pi- 
ously observed.  All  these  things  have  united  to  in- 
crease your  obligations  to  observe  and  improve  the 
sabbath  for  the  important  purposes,  for  which  it  was 
appointed,  and  given  you.     But  how  have  you  treated 


SERMON  I.  25 

the  sabbath  in  your  childhood,  in  jour  youth,  or  in 
your  manhood,  or  in  your  riper  years,  or  in  your  private 
or  pubhc  stations  ?  Have  you  rested  from  your  world- 
ly cares  and  labours  ?  Have  you  performed  the  secret 
duties  of  the  day  ?  Have  you  discJiarged  the  private 
duties  of  the  day  ?  Have  you  steadily  and  statedly  re- 
verenced God's  sanctuary,  and  given  unto  him  the  glo- 
ry due  to  his  name  in  publick?  If  you  have,  what  mean 
the  prancing  of  horses,  the  rattle  of  carriages,  the 
passing  and  re-passing  of  travellers  before  and  after 
publick  worship?  What  mean  the  circles  round  the 
house  of  God,  after  publick  services  are  ended  ?  Can 
it  be  denied,  that  the  sabbath  is  publickly  and  grossly 
profaned  in  this  place  ?  And  can  this  profanation  be 
justified  by  professors,  or  non-professors,  by  parents, 
or  by  children,  by  the  young  or  by  the  old  ?  If  it  cannot 
be  justified,  it  ought  to  be  condemned  ;  and  if  it  ought 
to  be  condemned,  it  ought  to  be  restrained ;  and  if 
it  ought  to  be  restrained,  can  it  be  a  doubt  who  ought 
to  restrain  it  ?  The  duty  of  restraining  it  is  too  plain  to 
be  misunderstood,  and  too  important  to  be  neglected. 
I  ask  you,  who  ought  to  be  reformers  ?  Will  you  see  the 
profanation  of  the  sabbath,  and  not  move  a  tongue  or 
linger  to  restrain  it  ?  Can  you  bear  to  see  the  virtuous 
and  steady  habits  of  your  virtuous  and  pious  parents 
violated  and  treated  with  contempt  ?  A  word  to  the 
wise  ought  to  be  enough. 

The  duty  of  performing  is  as  plain  and  imperious,  as 
the  duty  of  restraining.  On  whom  does  this  duty  lie.'* 
It  lies  upon  those,  who  are  conscious  of  profaning  the 
sabbath,  and  opening  the  flood-gates  of  iniquity.  Ask 
your  own  consciences,  and  they  will  tell  you  your  first 
and  immediate  duty.  If  you  are  wise,  you  will  be  wise 
for  yourselves  ;  but  if  you  scorn  divine  reproofs^  you 
alone  must  bear  it. 


SERMON  II 


PROPHECY. 


JOHN  xii.  16. 

These  thvtgs  understood  not  his  disciples  at  the  first :  hut  when  Jesus^ 
was  glorified,  then  remembered  they  that  these  things  were  written  (ff 
him,  and  that  they  had  done  these  things  unto  him. 

The  day  after  Christ  had  visited  Lazarus  at  Betha- 
ny, "  much  people  that  were  come  to  the  least,  when 
they  heard  that  he  was  coming  to  Jerusalem,  took 
branches  of  palm-trees,  and  went  forth  to  meet  him, 
and  cried,  hosanna;  blessed  is  the  King  of  Israel,  that 
Cometh  in  the  name  of  the  Lord.  And  Jesus,  when  he 
had  found  a  young  ass,  sat  thereon ;  as  it  is  written, 
Fear  not,  daughter  ofSion:  behold,  thy  King  cometh, 
sitting  on  an  ass's  colt."  This  triumphant  entry  of 
Christ  into  Jerusalem  was  predicted  in  tlie  ninth  chap- 
ter of  Zechariah  :  "  Rejoice  greatly,  O  daugliter  of 
Zion ;  shouts  O  daughter  of  Jerusalem:  behold,  thy 
King  cometh  unto  thee;  he  is  just,  and  having  salva- 
tion; lowly,  and  riding  upon  an  ass,  and  upon  a  colt, 
the  foal  of  an  ass."  These  things,  however,  which 
were  so  plainly  foretold  by  the  prophet,  "  understood 
not  his  disciples  at  the  first;  but  when  Jesus  Avas  glo- 
rified, then  remembered  they  that  these  things  were 
written  of  him,  and  that  they  had  done  these  things 
unto  him."  God  had  good  reasons  for  foretelling  this 
great  and  joyful  event,  though  he  knew  that  his  pre- 
diction would  not  be  understood  until  after  it  was  ful- 
iiUed. 

In  treat irifr  upon  the  subject  of  prophecy,  which  now 
lies  before  us,  I  shall  show, 


SERMON  II. 


I.  That  God  does  fbretel,  in  his  word,  many  events 
before  they  come  to  pass : 

II.  That  he  never  tails  to  bring  to  pass  the  events 
he  foretels ;  And, 

III.  That  he  has  good  reasons  for  foretelling  events 
before  he  brings  them  to  pass. 

1.  I  am  to  show,  that  God  foretels,  in  his  word,  ma- 
ny events  before  they  come  to  pass.  This  appears 
from  the  text,  and  from  the  whole  history  of  his  con- 
duct, from  the  beginning  to  the  end  of  the  bible. 
Many  of  the  great  and  important  events,  wliich  have 
come  to  pass.  Me  find  foretold  in  the  sacred  scriptures. 
God  foretold  the  incarnation  of  Christ,  four  thousand 
years  before  he  became  incarnate.  He  foretold  the 
general  Hood,  an  hundred  and  twenty  years  before  it 
swept  mankind  from  the  earth.  He  i'oretold  the  fate 
of  Shem,  Ham  and  Japhet,  long  before  their  disper- 
sion at  the  building  of  Babel.  He  predicted  that  the 
Araorites  should  be  destroyed,  and  that  the  seed  of 
Abraham  should  possess  their  land,  four  hundred  years 
before  these  events  took  place.  He  foretold  the  for- 
tune of  Joseph,  and  of  all  Jacob's  family,  long  before 
either  of  them  went  down  to  Egypt.  He  foretold  to 
Moses,  that  he  should  actually  lead  Israel  out  of  Egypt, 
and  that  his  people  should  worship  him  in  that  moun- 
tain where  he  was  speaking  to  him,  before  the  event 
came  to  pass.  He  foretold  the  character,  conduct, 
and  condition  of  Ishmael  and  his  posterity,  for  ages  to 
come.  He  foretold  the  dispersion  of  the  Jews,  his 
own  people,  hundreds  of  years  before  they  were  actu- 
ally scattered  all  over  the  earth.  He  foretold  the  ruin 
of  Ninevah  and  Babylon,  sometime  before  they  were 
destroyed.  He  foretold  the  rising  and  falling  of  the 
four  great  empires,  before  they  rose  and  fell.  He 
foretold  the  time  and  place  of  Christ's  birth,  the  man- 
ner of  his  life,  and  the  most  remarkable  circumstances 
of  his  death,  resurrection,  and  ascension  to  heaven, 
before  he  appeared  in  the  flesh.  He  foretold  a  gene- 
ral apostacy  from  Christianity.  And  last  of  all,  he 
foretold  the  corruption  and  ruin  of  the  seven  churches 


2B*  SERMON  II. 

of  Asia,  the  rise  and  fall  of  the  Mahometans,  the  rise 
and  fall  of  the  man  of  sin,  the  commencement  and  du- 
ration of  the  millenium,  the  last  declension  of  religion, 
the  second  coming  of  Clirist,  the  general  judgment, 
and  the  tinal  state  of  all  holy  and  unholy  creatures. 
This  is  a  brief  and  general  account  of  prophecy.  A 
vast  many  more  particular  predictions  might  have  been 
enumerated;  but  those  which  have  been  mentioned 
are  sufficient  to  make  it  appear,  that  God  has  usually 
foretold  great  and  interesting  events,  long  before  they 
have  come  to  pass.  He  has  raised  up  prophets  from 
age  to  age,  to  reveal  his  purposes  to  his  professing 
people,  and  through  them  to  the  rest  of  mankind,  who 
are  all  deeply  interested  in  their  final  accomplishment. 

I  now  proceed  to  show, 

II.  That  God  always  brings  to  pass  the  events  which 
he  foretels.     This  will  appear,  if  we  consider, 

1.  That  we  have  no  evidence  that  he  has  ever/aiVet/ 
of  bringing  to  pass  the  events  which  he  has  foretold. 
We  know  that  he  has  brought  about  many  things 
which  we  find  were  foretold  in  his  word.  Though  the 
disciples  of  Christ  did  not  know  at  first,  that  he  had 
fulfilled  his  prediction  concerning  his  riding  in  triumph 
into  Jerusalem,  yet  tiiey  afterwards  knew  and  declar- 
ed, that  they  themselves  had  been  personally  instru- 
mental of  fulfilling  it.  We  know,  that  God  has  already 
fulfilled  his  predictions  concerning  the  old  world,  con- 
cerning the  seed  of  Abraham,  concerning  the  Babylo- 
nian, Persian,  Grecian,  and  Roman  empires,  concern- 
ing the  coming  of  Christ,  concerning  the  dispersion  of 
the  Jews,  and  concerning  the  rise  and  corrupting  in- 
fluence of  the  man  of  sin.  The  fulfilment  of  these  pre- 
dictions atfbrds  a  strong  presumptive  evidence,  that 
Jie  has  never  yet  failed,  and  never  will  tail,  of  bringing 
to  pass  all  the  events  he  has  foretold.  His  conduct 
has  hitherto  conlirmod  the  veracity  of  his  predictions, 
and  given  us  sufficient  evidence  to  believe,  that  his 
faithfulness  is  immutable  and  infallible. 

2.  God  has  never  foretold  any  events  but  such  as 
he  wa«  willing  to  bring  to  pass.     He  never  was  and 


SERMON  II.  29 

never  could  be  under  any  compulsion  to  foretel  any 
events  whatever.  We  cannot  conceive  any  cause, 
which  should  constrain  him  to  foretel  any  events, 
w  hich  he  did  not  choose  should  exist.  And  we  cannot 
conceive,  that  he  should  foretel  even  such  events  as 
he  designed  should  take  place,  unless  he  chose  to  fore- 
tel them.  We  must  conclude,  therefore,  that  all  the 
events  which  he  lias  foretold,  were  such  as  he  chose 
should  exist,  and  such  as  he  chose  to  foretel.  This 
amounts  to  a  high  degree  of  certainty,  that  he  always 
does  and  will  bring  all  things  to  pass,  that  he  has  fore- 
told. If  he  had  been  compelled  to  foretel  events, 
which  he  did  not  choose  should  exist,  and  which  he 
did  not  choose  to  foretel,  we  could  have  no  ground  to 
believe,  that  he  always  does  and  always  will,  bring- 
about  all  the  events  he  has  foretold.  But  since  he 
chose  that  all  the  events  he  has  foretold  should  exist, 
and  since  he  chose  to  foretel  them,  we  may  be  assured 
that  he  will  punctually  and  faithfully  fulfil  every  pre- 
diction in  his  word,  according  to  its  strict  and  proper 
meaning.  What  God  once  chooses  should  exist,  he 
always  chooses  should  exist,  and  what  he  once  chooses 
should  exist,  he  is  always  willing  should  exist.  He  is 
always  in  one  mind,  and  none  can  turn  him.  He  never 
did,  and  never  will  alter  any  of  his  determinations. 
He  has  never  foretold  any  event  but  what  he  has  de- 
termined to  bring  to  pass;  and  therefore  we  may  be 
certain  that  he  fulfils,  from  time  to  time,  every  event 
which  he  has  foretold  in  his  word. 

3.  God  has  tbretold  nothing  but  what  his  own  glory 
requires  him  to  fulfil.  As  he  has  foreordained  nothing 
but  what  he  intends  shall  promote  his  own  glory,  so  ho 
has  foretold  nothing  but  what  his  own  glory  requires 
him  to  bring  to  pass.  He  regards  his  own  glory  more 
than  any  of  his  creatures  regard  their  interests.  We 
know,  that  they  sometimes  regard  and  pursue  what 
they  suppose  to  be  their  own  interests  with  great,  con- 
stant, and  persevering  attention,  diligence,  activitv  and 
zeal.  But  the  attention,  diligence,  activity,  and"  zeal 
of  the  Lord  of  Hosts,  in  promoting  his  own  glory,  is 


30  SERMOiN  II. 

infinitely  greater.  And  since  God's  heart  is  bound  up 
in  his  own  glory,  he  will  infallibly  pursue  that  course 
of  conduct  in  his  providence,  which  he  views  as  best 
suited  to  promote  it.  His  predictions  tell  us  wliat  his 
heart  is  fixed  upon,  and  when  we  know  what  his  heart 
is  fixed  upon,  we  have  no  ground  to  doubt,  that  he  will 
pursue  the  objects  of  his  desires  to  the  utmost  of  his 
power.  Poor,  weak,  dependent  creatures  are  given  to 
change,  and  grow  weary  and  faint,  and  totally  discou- 
raged in  their  most  ardent  and  sanguine  pursuits.  But 
God  is  never  faint,  or  weary,  or  discouraged  in  his  pur- 
suits, or  disposed  to  change  the  objects  of  his  pursuit, 
which  affords  a  very  strong  and  weighty  evidence, 
that  he  will  infallibly  bring  about  the  events,  which 
he  has  decreed  and  foretold.     Besides, 

4.  God  has  foretold  nothing  but  what  he  is  able  to 
bring  to  pass.  Job  said  unto  God,  "  I  know  that  thou 
canst  do  every  thing."  This  is  strictly  true.  God  can 
do  every  tiling  that  power  can  do,  or  that  does  not  in- 
volve a  contradiction.  There  is  none  that  can  stay 
his  hand,  or  effectually  resist  his  operations  in  the 
kingdoms  of  nature,  providence  and  grace.  He  can 
overturn,  overturn,  and  overturn  all  dilfjculties,  impe- 
diments, or  obstacles,  that  stand  in  the  way  of  his  de- 
signs and  operations.  If  the  power  of  men  resist  his 
designs,  he  can  break  their  power.  If  the  hearts  of 
men  resist  his  designs,  he  can  change  their  hearts.  If 
kings  or  kingdoms  presume  to  oppose  him.  he  can 
break  them,  as  a  potter's  vessel  is  broken.  If  all  na- 
tions were  to  unite  their  counsels  and  exertions  against 
God's  purposes  and  predictions,  they  would  be  of  no 
avail,  to  prevent  liim  from  bringing  about  the  events, 
which  he  has  designed  and  predicted  to  bring  about. 
This  God  knew,  when  he  foretold  future  events,  and 
this  we  know  after  he  has  foretold  them.  We  have, 
therefore,  the  highest  and  strongest  evidence,  that  can 
be  derived  from  the  conduct,  the  power,  and  glory  of 
God,  that  he  will  never  fail  to  fulfil  his  predictions,  or 
to  bring  to  pass  every  event,  nhich  he  has  predicted  in 
his  word. 


SERMON  II.  31 

It  now  remains  to  show, 

III.  That  God  has  good  reasons  for  foretelling  events 
before  they  come  to  pass.  God  was  under  no  obliga- 
tions to  mankind  to  foretel  any  future  events.  Though 
he  had  foreordained  all  future  events,  and  conse- 
quently foresaw  all  future  events  ;  yet  he  was  under 
no  obligations  to  inform  mankind  what  events  he  fore- 
saw and  determined  to  bring  about.  He  knew,  indeed, 
the  natural  curiosity  and  propensity  of  mankind  to  look 
into  futurity,  and,  if  possible,  to  discover  the  good,  or 
evil  which  may  await  them  in  time  to  come.  But  he 
never  would  have  adopted  the  method  of  predicting  fu- 
ture events,  merely  to  gratify  their  vain  and  sinful  de- 
sires. There  is,  therefore,  just  ground  to  inquire 
what  were  the  real  and  good  reasons  of  his  foretelling 
future  events  in  his  word.  We  find  that  it  has  been 
his  usual  way,  from  age  to  age,  to  raise  up  holy  men 
and  inspire  them  to  foretel  great  and  important  events, 
which  he  had  determined  to  bring  to  pass.  The  ques- 
tion now  is,  why  did  he  adopt  this  mode  of  conduct  to- 
wards mankind  ?  There  may  be  two  very  good  rea- 
sons for  his  foretelling  future  events  in  his  word  : 

1.  To  convince  mankind,  that  he  is  concerned  in 
bringing  about  all  the  events  which  he  has  foretold. 
They  are  extremely  apt  to  overlook  the  hand  of  God  in 
bringing  about  events  in  the  course  of  his  providence. 
They  will  hardly  believe  that  his  hand  is  concerned 
in  bringing  to  pass  any  event,  unless  it  appears  extra- 
ordinary, supernatural,  or  miraculous.  Of  course,  they 
will  not  see  and  acknowledge  his  hand,  even  in  fulfill- 
ing his  predictions,  uiitil  after  they  are  fulfilled.  This 
was  the  case,  with  respect  to  the  body  of  the  Jewish 
nation,  as  well  as  in  respect  to  the  disciples  of  Christ. 
The  Jews  did  not  see  nor  acknowledge  the  divine 
power  and  agency,  in  bringing  about  the  incarnation, 
crucifixion,  and  ascension  of  Christ,  while  God  was 
invisibly  and  irresistibly  producing  these  great  and  im- 
portant events,  which  he  had  foretold  in  his  word. 
Though  God  had  minutely  described  the  person,  the 
conduct,  the  preaching,  and  sutTerings  of  Christ;  yet  the 


32  SERMON  II. 

Jews  did  not  discover  these  things,  nor  the  hand  of  God 
in  bringing  them  to  pass.  And  even  the  disciples  of 
Christ  did  not  know  that  God  influenced  them  to  car- 
ry him  in  triumph  to  Jerusalem,  until  he  had  come  and 
left  the  world.  The  peculiar  people  of  God  had  been 
for  ages  before  equally  stupid  and  blind  to  the  hand 
of  God,  in  fulfilling  prediction  after  prediction  concern- 
ing Christ.  God  upbraids  them  of  this,  and  assigns  it 
as  a  reason,  why  he  foretold  events  before  he  brought 
them  to  pass.  "  Hear  ye  this,  O  house  of  Jacob,  which 
arc  called  by  the  name  of  Israel,  and  are  come  forth 
out  of  the  waters  of  Judah  ;  which  swear  by  the  name 
of  the  Lord,  and  make  mention  of  the  God  of  Israel, 
but  not  in  truth,  nor  in  righteousness.  For  they  call 
themselves  of  the  holy  city,  and  stay  themselves  upon 
the  God  of  Israel;  the  Lord  of  hosts  is  his  name.  1 
have  declared  the  former  things  from  the  beginning; 
and  they  went  forth  out  of  my  mouth,  and  I  shelved 
them  ;  I  did  them  suddenly,  and  thct/  came  to  pass. 
Because  I  knew  that  thou  art  obstinate^  and  thy  neck  is 
an  iron  sinew,  and  thy  brow  brass ;  I  have  even  from 
the  beginning  declared  it  to  thee  ;  beforeit  came  to  pass 
I  shewed  it  thee  :  lest  thou  shouldest  say,  Miue  idol  hath 
done  them,  and  my  graven  image,  and  my  molten  image  hath 
commanded  them.''''  All  mankind  are  naturally  like  the 
Jews,  in  overlooking,  and  disbelieving  the  hand  of  God 
in  bringing  to  pass  those  things  which  he  has  foretold 
in  his  word.  Nothing,  theretbre,  is  better  calculated 
to  convince  mankind  of  the  universality  of  divine  pro- 
vidence, than  God's  foretelling  future  events.  For 
■when  he  has  fulfilled  his  predictions,  and  actually 
brought  about  the  events  he  has  predicted,  he  has  set 
his  hand  and  seal  to  these  events,  and  marked  them  as 
the  production  of  his  own  hand.  And  as  his  hand  and 
seal  will  sooner  or  later  be  seen,  it  will  be  out  of  the 
power  of  man  to  disbelieve,  that  he  brought  about  the 
events  which  bear  his  plain  and  legible  signature.  As 
this  signature  is  actually  set  upon  all  events  which 
have  been  foretold;  so  the  predictio?is  of  those  events 
will  sooner  or  later  convince  all  mankind,   that  God 


SERMON  II.  33 

was  concerned  in  causing  those  events  to  take  place. 
And  this  is  one  very  important  reason,  why  God  has 
ibretold  so  many  future  events  in  his  word. 

2.  God's  foretelling  and  bringing  to  pass  some  events, 
demonstrates  the  truth  of  his  bringing  all  other  events 
to  pass,  which  he  has  not  prcdicled.  For  the  events 
which  he  has  predicted  stand  inseparably  connected 
with  all  the  other  events  which  he  has  not  predicted. 
God's  predicting  the  death  and  crucifixion  of  Christ, 
ibur  thousand  years  before  Christ  came,  suffered,  and 
died,  and  bringing  them  to  pass  stood  connected  with  all 
other  events, \\hich  tookplace  in  every  partof  the  world, 
during  that  period.  If  God  had  not  governed  all  events 
from  Adam  to  Cln-ist,  he  could  net  have  brought  about 
the  death  of  Christ.  He  must  have  brought  into  being 
all  the  men  that  existed  from  Adam  to  Christ,  and  go- 
verned all  their  thoughts,  words,  and  actions,  in  order 
to  prepare  the  way  for  the  existence  of  Judas,  Pontius 
Pilate,  and  of  all  others  who  were  concerned  in  his 
cruciiixion.  And  since  God  lias  foretold  a  multitude 
of  events,  which  reach  from  the  cruciiixion  of  Christ 
to  the  end  of  the  world,  he  has  Set  his  hand  and  seal  to 
all  those  events,  which  will  demonstrate  that  he  was 
concerned  in  bringing  them  to  pass,  after  they  have  ac- 
tually taken  place.  And  since  all  other  events  from 
ilie  cruciiixion  of  Christ  to  the  end  of  the  world,  stand 
inseparably  connected  with  the  events  foretold ;  the 
final  accomplishment  of  all  divine  predictions  must 
necessarily  demonstrate,  that  God  had  always  govern^ 
ed  all  events,  without  a  single  exception,  from  tlie  be- 
ginning to  the  end  of  the  world.  The  glory  of  God 
and  the  good  of  the  universe  depend  upon  its  being 
universally  known,  that  his  heart  and  haiid  are  concerned 
in  every  event  that  takes  place.  It  appears,  therefore, 
that  God  could  not  have  proposed  a  nobler,  or  more 
important  end,  in  foretelling  future  events,  than  to 
make  all  his  intelligent  creatures  believe^  that  he  exerts 
his  power  and  influence  in  governing  all  things.  This 
design  of  prophecy  coincides  with  God's  ultimate  end 
in  creation,  and  directly  serves  to  promote  it.     It  dc- 


34  SERMON   II. 

monstrates,  thai  of  him,  and  tlirough  him,  and  to  liim. 
are  all  things :  that  he  is  the  Alpha  and  Omega,  or  the 
great  centre  to  which  all  things  past,  present,  and  to 
come  ultimately  tend. 

IMPROVEJMEXT. 

1.  It  appears  from  tlie  design  of  prophecy,  that  the 
predictions,  which  God  has  already  recorded  in  his 
word,  are  the  last  he  will  ever  give.  He  continued  to 
foretel  future  events  from  Adam  to  Moses,  from  Moses 
to  Christ,  from  Christ  to  the  Apostle  John.  Then  he 
directed  him  to  close  the  cannon  of  scripture,  and  de- 
nounce a  curse  upon  a  man,  who  should  presume  to 
add  any  thing  to,  or  take  any  thing  from  his  written 
word.  This  looks  like  putting  a  final  period  to  pro- 
phecy from  that  time  to  the  end  of  the  world.  And  we 
have  reason  to  think  so,  because  the  series  of  predic- 
tions in  the  book  of  Revelations  respects  the  most  im- 
portant events  from  the  days  of  John  to  the  final  con- 
summation of  all  things  ;  by  which  God  has  infallibly 
marked  all  future  events,  as  the  production  of  his  own 
hand.  When  the  events  which  he  has  predicted,  are 
actually  brought  to  pass,  it  will  necessarily  appear  that 
he  has  constantly  governed  the  world.  There  never 
has  l)een,  and  there  never  will  be  any  occasion  for  new 
prophecies  since  the  death  of  John.  All  who  have 
pretended  to  prophecy  since  that  time,  have  been  im- 
postors, who  were  deceived  themselves  or  meant  to  de- 
ceive others.  There  have  been  not  a  ^q\y  such  per- 
sons, and  may  be  again  ;  but  they  are  to  be  disbeliev- 
ed and  treated  according  to  the  directions  of  the  more 
sure  word  of  prophecy. 

2.  It  appears  from  the  design  of  prophecies,  that 
they  may  answer  their  end,  though  they  are  not  under- 
stood before  they  are  fulfilled.  Many,  if  not  most  of 
the  divine  predictions  in  the  bible,  are  delivered  in 
such  dark,  figurative  language,  as  is  not  very  easy  to 
understand.  This  is  the  case  in  respect  to  common 
people,  and  even  in  respect  to  the  most  ingenious,  stu- 


SERIVIOX  II.  '3fl 

dious,  and  learned  divines.  Expositors  have  found 
more  difficulty,  and  made  more  mistakes,  in  their  com- 
ments on  the  prophetical  parts  of  scripture,  tlian  on 
any  other  parts  of  it.  This  has  led  some  to  think  hght- 
ly  of  prophecies  in  general,  and  to  despise  all  attempts 
to  explain  them.  Voltaire  says.  Sir  Isaac  Newton 
wrote  upon  prophecies  to  console  mankind  for  his  su- 
periority over  them  in  other  respects.  But  though  the 
general  obscurity  of  prophecies  renders  them  difficult 
to  explain  and  understand,  either  before  they  are  fulfil- 
led, or  while  they  arGfu/Jillino;^  or  for  some  time «//cr  ;  yet 
they  may  answer  the  important  purpose,  which  God 
designed  to  answer  by  them.  Though  the  vision  be 
for  an  appointed  time,  yet  at  the  end  it  will  speak,  and 
answer  the  purpose  for  which  it  is  given.  Whether  a 
prediction  be  understood  before  it  is  fulfilled,  or  while 
it  15  ful/illing.  or  even  a  long  time  after,  it  w  ill  finally 
mark  the  event  with  a  divine  signature,  and  demon- 
strate that  God  was  concerned  in  bringing  it  to  pass. 
There  is  reason  to  think,  that  there  are  many  predic- 
tions in  the  bible  which  have  been  punctually  fulfilled 
long  ago,  and  which  have  never  been  fully  understood 
or  properly  explained.  But  they  will  be  understood 
some  time  or  other,  and  then  answer  the  purpose  for 
which  they  were  given.  Great  pains  have  been  taken 
to  understand,  and  explain  the  predictions  concerning 
the  return  of  the  Jews  to  their  native  land,  the  over- 
throw of  the  Mahomedan  imposture,  the  nature,  com- 
mencement, and  duration  of  the  millenium.  But  it  is 
a  question  whether  any  body  has  understood  and  pro- 
perly explained  these  important  predictions  respect- 
ing these  important  future  events.  These  predictions, 
however,  will  be  fulfilled,  and  understood  at  the  very 
time  God  intended,  and  consequently  w  ill  fully  answer 
his  original  purpose. 

3.  It  appears  from  the  design  of  prophecies,  that  their 
being  disbelieved,  does  not  in  the  least  destroy  their 
evidence  or  importance.  They  arc  designed  to  make 
it  appear  that  God  is  concerned  in  bringing  about  all 
predicted  and  unpredicted  events.     Their  being  dis- 


36  SERMOiV  II. 

believed  by  some,  or  by  many,  before  they  are  fulfilled, 
or  while  ihcy  are  fulfilling,  or  long  after  Ihey  are  ful- 
filled, does  not  prevent  their  beinji;  fulfilled,  and  being 
understood,  just  as  God  designed  they  should  be,  and 
consequently  does  not  destroy  or  diminish  their  use- 
fulness. Though  thousands  now  disbelieve  the  pre- 
dictions concerning  the  overthrow  of  popery,  paganism, 
and  all  false  religions,  their  disbelief  may  promote,  ra- 
ther than  retard  the  accomplishment  of  these  predic- 
tions. V^'e  may  ask  them  the  same  pertinent  question 
which  Paul  asked  the  Jews.  "  What  if  some  did  not 
believe,  shall  their  unbelief  make  the  faith  of  God  of 
none  effect.^"  What  if  the  Jews  disbelieve  the  pre- 
dictions concerning  them,  or  wliatif  the  JVJahomedans 
disbelieve  the  predictions  concerning  them,  or  what  if 
the  Papists  disbelieve  (he  predictions  concerning  them, 
their  disbelief  will  not  expunge  these  predictions  from 
the  bible,  nor  hinder  God  from  fulfilling  them.  So 
that  tile  unbelief  of  Jews,  Mahomedans,  and  Papists, 
ought  not  to  destroy  or  weaken  our  faith  in  the  divine 
predictions  concerning  them.  The  disbelief  of  divine 
predictions  has  not  prevented  their  fulfilment  in  time 
past  ;  and  it  will  not  prevent  the  fulfilment  of  those 
predictions  which  remain  hitherto  unfulfilled.  The 
Jews' disbelief  of  Christ's  first  coming,  did  not  prevent 
his  coming  at  the  appointed  time ;  and  their  present 
disbelief  of  his  second  coming  will  not  prevent  his  se- 
cond appearance  to  judge  the  world.  God  is  con- 
stantly preparing  the  way  as  fast  as  possible,  by  one 
event  after  another  for  the  great  day  of  consummation, 
>vlien  all  preceding  predictions  will  be  fully  accom- 
plished and  fully  known.  How  many  events  must 
take  place,  and  howmnny  years  roll  away  before  the 
Jews  shall  be  brought  in,  all  false  religions  destroyed, 
the  millenium  commence  and  terminate,  and  the  final 
judgment  sit  and  continue,  we  know  not.  These  are 
circumstances  not  predicted  ;  but  the  events  predicted 
shall  certainly  come  to  pass. 

•1.   It  appears  I'rom  tlie  design  of  prophecy,  that  the 
fulfilment  of  every  divine  prediction   is  an  infallible 


SERMON  II.  37 

and  increasing  evidence  of  the  truth  and  divinity  of  the 
bible,  which  contains  the  prophecies,  which  have 
been  fulfilled.  God  is  the  only  being  in  the  universe, 
Avho  is  able  to  foresee  and  foretel  future  events.  He 
expressly  claims  this  prerogative.  He  says,  "  I  am 
God,  and  there  is  none  else  :  I  am  God,  and  there  is 
none  like  me,  declaring  the  end  from  the  beginning,  and 
from  ancient  times  the  things  that  are  not  yet  done,  say- 
ing, my  counsel  shall  stand,  and  I  will  do  all  my  plea- 
sure." God  has  been  pleased  to  foretel  many  future 
events,  and  recorded  his  predictions  in  his  word,  and 
it  is  only' to  open  the  bible  and  read  his  predictions; 
and  then  compare  them  with  the  relation  which  sacred 
and  profane  historians  have  given  of  events,  in  order 
to  determine  whether  any  of  those  predictions  have 
been  fulfilled  ;  and  if  we  find  they  have  been  fulfilled, 
we  discover  an  infallible  evidence  of  the  divine  inspira- 
tion of  the  scriptures.  None  who  have  read  the  bible 
carefully  and  intelligently  can  deny,  that  some  of  the 
most  important  predictions  in  it  have  been  fulfilled. 
Did  God  foretel  the  coming,  life,  and  death  of  Christ.'* 
These  events  have  taken  place.  Did  God  foretel  the 
infidelity  and  dispersion  of  the  Jews  ?  These  events 
have  come  to  pass.  Did  God  foretel  the  spread  of  the 
gospel,  the  destruction  of  the  seven  churches  of  Asia, 
the  rise  of  Popish  and  Mahomedan  impostures  and 
delusions,  and  the  savage  state  and  character  of  the 
descendants  of  Ham  and  Ishmael.  These  events  have 
actually  and  visibly  taken  place.  These  events  have 
been  brought  about  in  succession,  and  one  has  been 
evidently  instrumental  of  another,  and  the  accomplish- 
ment of  one  prediction  has  been  a  corroborating  evi- 
dence of  the  truth  of  another.  And  this  chain  of  evi- 
dence in  favour  of  divine  Revelation,  is  contin\ially 
lengthening,  and  becoming  more  and  more  forcible 
and  irresistible.  There  is  l)ut  one  ki'id  of  evidence 
more  infallible  and  conclusive  in  support  of  the  inspi- 
ration of  the  scriptures,  and  that  is,  the  evidence  ol 
miracles,  which  were  wrought  as  credentials  to  the  in- 
spired writers.     Miracles  are  a  direct  testimony  of  God 


38  SERMON   If. 

him?ielf,  tliat  ho  inspired  the  prophets  and  apostles  to 
write  his  predictions  of  future  events.  Miracles  and 
predictions  are  the  two  fundamental  supports  of  divine 
revelation.  Were  all  other  sources  of  evidence  re- 
moved, these  are  alone  sufficient  to  justify  all  who  read 
the  bible  to  believe  that  it  came  from  God,  and  could 
not  come  from  any  other  being  in  the  universe. 

5.  It  appears  from  what  has  been  said,  that  the  crim- 
inality oi unbelief ^  has  been  continually  increasing  from 
Adam  to  this  day.  Though  Adam  Mas  a  believer  in 
divine  revelation ;  yet  it  seems  that  Cain  was  not. 
Though  the  patriarchs  were  believers;  yet  the  great 
mass  of  mankind  were  unbelievers  from  Cain  to  Abra- 
ham. Though  some  of  the  seed  of  Abraham  were  be- 
lievers till  the  coming  of  Christ,  3'et  the  rest  of  the 
world,  and  most  of  Abraham's  descendants  were  unbe- 
lievers. Though  there  have  been  many  individuals 
since  Christ's  day,  who  have  been  believers  ;  yet  the 
great  majority  of  mankind  still  remain  unbelievers. 
And  the  present  unbelievers  are  of  all  others,  the  most 
inexcusable  and  criminal  for  their  speculative,  and  ex- 
perimental unbelief  For  they  arc  acquainted  witii 
the  predictions  recorded  in  the  bible,  many  of  which 
have  been  signally  fulfilled  ;  and  are  now  visibly  ful- 
filling. A  full  blaze  of  light  has  been  shining  in  their 
eyes  all  their  days,  which  they  have  obstinately  resist- 
ed. And  there  is  nothing  that  aggravates  so  fast  and 
so  much  as  resisting  the  light  of  truth.  Our  Saviour 
says,  "  This  is  the  condemnation,  tlint  liglit  is  come  into 
the  world,  and  uien  loved  darkness  ratlier  than  light, 
because  their  deeds  were  evil.*'  lie  said  of  the  Jews, 
"  If  I  had  not  come,  and  spoken  unto  them,  they  had 
not  had  sin:  but  now  they  have  no  cloak  lor  their  sin. 
If  I  had  not  done  among  them  the  works  which  none 
other  man  did,  they  had  not  had  sin:  but  now  they 
have  botli  seen,  and  haled  both  me,  and  my  father." 
And  again  he  said,  "  ^^  o  unto  thee  Chorazin,  Beth- 
saida,  and  Capernaum  :  for  if  the  mighty  works  which 
have  been  done  in  you,  had  been  done  in  Tyre  and 
Sidon,  they  would  have  rpj)ented  long  ago  in  sackcloth 


SERIMOX  II.  39 

and  ashes.  But  I  say  unto  you,  it  shall  be  more  tolera- 
ble for  Tyre  and  Sidon  and  Sodom,  at  the  day  ol" judg- 
ment, than  for  you."  Infidelity  in  Europe  and  America, 
is,  of  all  others,  the  most  aggravated  sin,  and  will  draw 
after  it,  the  most  aggravated  condemnation.  The  bare 
knowledge  of  the  bible,  whether  it  be  obtained  by 
preaching,  or  by  reading,  will  either  save  the  believer, 
or  condemn  and  destroy  the  unbeliever.  All  under  the 
gospel  are  in  the  most  favourable,  and  yet  the  most 
dangerous  circumstances.  They  are  shut  up  to  the 
faith,  and  must  either  believe  and  be  saved,  or  disbe- 
lieve and  be  damned.  And  how  long  God  will  allow 
them  to  live  in  this  interesting  state  of  trial,  they  know 
not.  Their  duty  is  plain,  urgent,  and  iniinitely  impor- 
tant. 

6.  It  appears  from  the  nature  and  design  of  prophecy, 
that  God  will  finally  have  the  glory  of  all  his  works. 
For  by  his  predictions  and  the  accomplishment  of 
them,  it  will  appear  that  his  heart  and  hand  had  been 
c!oncerned  in  bringing  about  not  only  all  the  events 
that  had  been  predicted,  but  all  other  events,  whicli 
were  inseparably  connected  with /9?W/c^cr/ events.  It 
will  finally  appear,  that  God  had  as  constantly  and  uni- 
versally governed  all  events  in  the  moral  world,  as  in 
the  natural  world.  So  that  all  the  holiness  and  happi- 
ness, which  had  bc^en  produced  by  the  creation,  (he 
go^  ernment,  and  redemption  of  the  world,  must  be 
primarily  and  supremely  ascribed  to  the  power,  the 
wisdom,  and  the  goodness  of  God.  Besides,  the  ac- 
complishment of  di\ine  predictions  will  clearly  disco- 
ver not  only  the  hcarl  and  hand  of  God  in  all  events,  but 
the  heart  and  hand  ofe\ery  man,  and  of  every  intelli- 
gent creature,  in  what  they  had  done,  as  instruments  of 
fullilling  divine  predictions.  After  Christ  was  glorified, 
his  disciples  remembered  the  j)rophecy  that  had  been 
fulfilled,  and  their  own  tree  and  voluntary  conduct  in 
fulfilling  it.  And  this  will  be  the  result  of  all  divine  pre- 
dictions after  they  are  accomplished.  When  all  the 
predictions  contained  in  the  bible  shall  have  been  ful- 
filled, they  will  show  to  the  whole  intelligent  universe 


40  SERMON*  II. 

what  concern  God  had,  and  what  concern  his  creatures 
had  in  bringing  about  all  the  lioliness  and  liappiness  oi 
heaven.  And  it  is  otintinite  importance,  that  t/ie  char- 
acter and  conduct  of  man  and  ot  all  other  intelligent  be- 
ings, should  be  luUj  unfolded.  For  both  the  conduct  oi 
God  and  oi  his  creatures  will  finally  contribute  to  the 
supreme  glory  oiGod.  it  was  no  dimunition  of  Solo- 
mon's glory,  that  he  built  the  temple,  by  the  instrumen- 
tality oi  his  own  servants.  And  so  it  will  be  no  diminu- 
tion of  the  glory  of  God,  that  he  had  employed  the 
agency  of  his  crcatures,to  accomplish  liis  wise  and  holy 
designs.  Hence  it  follows,  tliat  God  will,  by  the  ac- 
complishment of  his  predictions,  promote  his  own  glory, 
and  the  good  of  the  universe,  to  the  highest  degree. 

7.  It  appears  from  the  design  of  prophecy,  that  it  will 
throw  the  weight  of  the  whole  intelligent  universe  in  fa- 
vour of  the  IViends,  and  in  opposition  to  the  enemies  of 
God.  Every  event  which  ever  has  taken  place,  or 
ever  will  take  place,  will  promote  the  happiness  of  the 
righteous,  and  the  final  misery  of  the  unrighteous. 
Every  person  in  the  world  stands  inseparal)ly  con- 
nected with  all  holy  and  unholy  beings,  and  must 
feel  the  weight  of  their  influence,  in  their  favour,  or 
against  them.  Individuals  have  always  felt  IIjc  in- 
iluence  of  pubiick  favours,  and  publick  evils,  iji  this 
world,  and  this  will  be  the  case  in  the  world  to  come. 
The  final  state  of  the  holy,  will  sensibly  and  eter- 
nallv  affect  the  state  of  the  unholy,  and  the  final  state 
of  the  unholy,  will  eternally  aflect  the  state  of  the 
holy.  This  being  true,  it  is  the  most  serious  and  im- 
portant question  that  every  person  can  put  to  him- 
self, whether  he  is  holy,  or  unholy.  When  all  God's 
predictions  are  fulfilled,  it  will  fix  all  mankind  in  an  un- 
changeable state  of  holiness  and  happiness,  or  in  an 
unchangeable  state  of  unholiness,  unhappinesss  and 
misery.  Divine  predictions  now  hang  over  the  world, 
containing  vials  of  mercy,  and  vials  of  wrnih  ;  and  how 
soon  their  contents  will  be  poured  upon  the  world,  we 
know  not ;  but  when  they  are,  we  shall  feel  them  eitlicr 
in  time  or  eternitv. 


SERMON  III. 


HERESIES. 


I.  CORINTHIANS  xi.  19. 

For  there  must  be  also  heresies  among  you,   that  they  who  are  appro- 
ved  may  be  made  manifest  among  you. 

Though   the    church    of  Corinth   came  behind   no 
other  church  in  respect  to  the  variety  and  richness  of 
spiritual  gifts  ;  yet  they  were  unhappily  divided  in  their 
rehgious  sentiments,  which  produced  unchristian  ani- 
mosities and   contentions,  which  the  apostle   entreats 
them   to   lay    aside.      '^  Now,  I  beseecli  you  breth- 
ren,  by    the   name    of  our   Lord   Jesus   Christ,   that 
ye  aH  speak  the  same  thing,  and  that  there  be  no  divi- 
sions among  you;  but  that  ye  be  perfectly  joined  to- 
gether in  the  same  mind,  and  in  the  same  judgment." 
Among  other  erroneous  opinions  and  practices,  he  men- 
tions, in  the  chapter  that  contains  the  text,  their  un- 
worthy views  and  unchristian   conduct  respecting  the 
sacrament  of  the  Lord's  supper.     He  says,  "  Now  in 
this,  that  I  declare  unto  you,  I  praise  you  not,  that  ye 
come  together  not  for  the  better,   but  for   the  worse. 
For  hrst  of  all,  when  ye  come  together  in  the  church, 
I  hear  there  be  divisions  among  you :   and  1  partly  be- 
lieve it.     For  there  must  be  also  heresies  among  you, 
that  they  which  are  approved   may  be  made  manifest 
among  you."     Here  the  apostle  first  mentions  divisions, 
and  tlien  also  heresies ;  which  plainly  implies,  that  he- 
resies are  distinct  and  different  from  divisions.    Though 
divisions  in  a  church  may  flow  from  heresies ;  yet  they 
may  flow  from  other  causes.     Both  divisions  and  here- 
sies have  been  in  the  christian  church  from  the  begin- 
6 


4Z  SERMON  III. 

ning,  and  the  text  intimates,  that  tliey  must  still  be  in 
the  church.  This  then  is  the  truth  which  now  lies  be- 
fore us : 

That  it  is  necessary,  that  there  should  be  heresiep 
in  the  church  of  Christ.     I  shall, 

I.  Explain  heresies ; 

II.  Show  that  they  have  been  hitherto  in  the  church 
of  Christ  ; 

III.  Show  in  what  sense  it  is  necessary  that  they 
should  be  in  the  church  of  Christ;  and, 

IV.  Show  why  they   are  necessary  in  the  christian 
church. 

I.  Let  us  consider  what  heresy  is.  There  are  but 
two  different  opinions  upon  this  subject.  One  is,  that 
it  means  a  schism  in  a  church,  or  a  bitter  contention, 
which  brings  about  an  unhappy  and  unchristian  sepa- 
ration. But  the  apostle  in  the  text  and  in  the  verse 
before  it,  makes  a  distinction  between  divisions  or  se- 
parations, and  heresies.  After  mentioning  divisions,  he 
adds,  "There  must  be  also  heresies^  By  heresies,  all 
denominations  of  christians  mean  such  great  errours 
and  false  doctrines,  as  they  consider  contrary  to,  and 
subversive  of  M  hat  they  call  the  essential  or  fundamen- 
tal doctrines  of  the  gospel.  The  apostle,  in  his  epistle 
to  Titus,  represents  an  heretick  as  a  man  who  main- 
tains and  propagates  corrupt  and  dangerous  doctrines, 
and  not  as  one,  who  is  only  contentious,  and  causes 
animosities  and  disputes  in  a  church.  "  A  man  that  is 
an  heretick,  after  the  first  and  second  admonition,  re- 
ject ;  knowing  that  he  that  is  such  is  subverted,  and 
sinneth,  being  condemned  of  himself"  An  heretick 
avows  his  false  and  corrupt  sentiments,  so  that  the 
church  have  no  occasion  to  prove  that  he  is  an  here- 
tick, but  only  to  censure  him  for  his  heresy,  he  having 
coiidcmned  himself,  by  openly  acknowledging  and  pro- 
pagating his  errours.  The  apostle  gives  the  same  des- 
cription of  hereticks  in  his  epistle  to  the  church  of  Ga- 
latia.  "  i  marvel,  that  ye  are  so  soon  removed  from 
him  that  called  you  into  the  grace  of  Christ,  unto  ano- 
ther gospel  :   which  is  not  another;  but  there  be  some 


SERMON   III.  43 

that  trouble  you,  and  ivould pervert  the  gospel  of  Christ. 
But  though  we,  or  an  angel  from  heaven  preach  any 
other  gospel  unto  you,  than  that  which  we  have 
preached  unto  you,  let  him  be  accursed."  That  is, 
let  him  be  anathematized  or  excommunicated  for  his 
heresy.  As  there  are  various  essential  and  funda- 
mental errours  which  would  pervert  the  gospel  of 
Christ ;  so  all  these  errours  are  so  many  heresies  in  a 
scripture  sense.  Though  every  errour  is  not  a  heresy  ; 
yet  every  errour  which  subverts  the  gospel  is  a  heresy. 
Heresy  essentially  consists  in  any  religious  errours, 
which  arc  inconsistent  with,  and  subversive  of  any  of 
the  first  principles  of  the  oracles  of  God ;  and  hercticks 
are  those  who  openly  avow  and  propagate  such  false 
and  dangerous  doctrines.     I  proceed  to  show, 

II.  That  heresies  have  been  in  the  christian  church 
from  the  beginning.  Though  the  church  of  Christ  was 
planted  by  his  apostles,  who  admitted  none  into  it  but 
those  who  professed  to  believe  and  love  the  gospel 
sincerely  ;  yet  very  soon  errour  and  heresy  made 
their  appearance  among  the  professors  of  Christianity. 
Immediately  .after  the  gospel  was  preached  by  Philip 
in  Samaria,  Simon  the  sorcerer  professed  to  believe 
and  embrace  it ;  but  he  soon  became  an  open  enemy 
to  Christianity,  and  propagated  the  grossest  heresies. 
Paul  in  his  epistle  to  the  Romans  intimates,  that  there 
were  hercticks  in  that  church,  and  warns  them  to 
guard  against  their  heretical  opinions.  "  Now  I  be- 
seech you,  brethren,  mark  them  who  cause  divisions 
and  offences,  contrary  to  the  doctrines  which  ye  have  learn- 
ed ;  and  avoid  them.  For  they  that  are  such,  serve  not 
our  Lord  Jesus  Christ,  but  their  own  belly ;  and  by 
good  words  and  fair  speeches,  deceive  the  hearts  of  the 
simple."  These  persons  were  deceivers,  which  is  the 
proper  character  of  hercticks,  who  are  actuated  by  the 
spirit  of  the  great  deceiver.  Our  text  assures  us,  that 
there  were  lieresies  in  the  church  of  Corinth.  Paul 
admonishes  the  church  of  Ephesus  "not  tobe  carried 
about  with  every  wind  of  doctrine,  by  the  sleight  of  men, 
and  cunning  craftiness,  whereby  thry  lie  in  wait  to  deceive.'' 


44  SERMON   111. 

This  implies,  that  there  were  hereticks,  who  propaga- 
ted heresies  among  the  Ephcsiaii  cFiurch,  and  used 
every  artifice  to  deceive  and  destroy.  To  the  Philip- 
pians  the  apostle  says,  "  To  write  the  same  things  to 
you,  to  me  indeed  is  not  grievous,  but  for  you  it  is 
safe.  Beware  oi^  dogs^  he\\3.re  oi'  evil  tvorkcrsy  These 
were  false  teachers  and  dangerous  hereticks.  The 
apostle  says  to  the  Colossians,  "  As  ye  have  therefore 
received  Christ  Jesus  the  Lord,  so  walk  ye  in  him ; 
rooted  and  built  up  in  him  and  established  in  the  faith^  as 
ye  have  been  taught.  Beware  lest  any  man  spoil  you 
through  philosopliy  and  vain  deceit,  after  the  tradition 
of  man,  after  the  rudiments  of  the  world,  and  not  after 
Christ.''  This  was  an  admonition  againt  hereticks  and 
heresy,  to  which  the  Colossians  were  exposed.  The 
apostle  charges  Timothy,  "  to  charge  some  that  they 
preach  no  other  doctrine,  than  he  had  preached.'' 
And  he  assures  him,  that  "  the  spirit  speaketh  express- 
ly, that  in  the  latter  times  some  shall  depart  from  the  faith^ 
giving  heed  to  seducing  spirits,  and  doctrines  of  devils  ; 
speaking  lies  in  hypocrisy,  having  their  conscience  sear- 
ed with  a  hot  iron."  He  concludes  his  epistle  by  say- 
ing, "•  O  Timotiiy,  keep  that  which  is  committed  to  thy 
trust,  avoiding  profme  and  vain  babblings,  and  opposi- 
tions of  science  falsely  so  called:  which  some  profes- 
sing have  erred  concerning  the  faith."  In  his  second 
epistle  to  Timothy  he  says,  '•  Shun  profane  babblings  : 
lor  they  will  increase  unto  more  ungodliness.  And 
their  word  will  eat  as  doth  a  canker:  of  whom  is  Hy- 
menedus  and  Philetus  ;  who,  concerning  the  truth  have 
erred.,  saying  that  the  resurrection  is  past  already  ;  and 
overthrow  the  laith  of  some."  The  apostle  Peter  says, 
"  There  were  false  prophets  also  among  the  people, 
even  as  there  shall  be  false  teachers  among  you,  who 
privily  shall  bring  in  damnable  heresies  ;  even  denying 
the  Lord  that  bought  them,  and  bring  upon  themselves 
swift  destruction."  And  the  apostle  John  mentions  va- 
rious dangerous  and  destructive  delusions  and  heresies 
in  the  seven  churches  of  Asia  in  his  day.  If  we  now 
consult  ecclesiastical  history,  from  the  apostolick  times 


SERMON'  III.  45 

io  the  present,  we  shall  find,  thai  the  christian  church 
lias  never  been  free  from  gross  delusions  and  destruc- 
tive heresies.  Christ  predicted,  that  there  would  al- 
ways be  tares  among  I  he  wheat  to  the  end  of  the  world. 
This  prediction  has  been  constantly  fulfilling,  and  will 
be  finally  and  completely  fulfilled.  There  never  has 
been,  and  never  will  be  a  pure  church  in  this  world. 
There  must  be  heresies  in  it.     This  leads  us  to  show, 

III.  In  what  sense,  it  is  necessary,  that  heresies 
should  be  in  the  church.  There  never  has  been,  and 
there  never  can  be  any  natural  necessity  of  heresy  in 
the  christian  church.  Those  who  enjoy  the  gospel 
may  always  Av/ozr,  and  love  and  pj-ofess  the  truth.  They 
are  at  perfect  liberty  to  embrace  the  truth,  or  to  em- 
brace errour.  They  are  never  under  any  natural  ne- 
cessity of  falling  into  any  kind  of  heresy.  Heresy  is 
always  the  fruit  oi'  an  evil  heart  of  unbelief.  If  the 
christian  church  had  always  followed  the  instructions 
and  admonitions  of  Christ  and  the  apostles,  they  never 
would  have  fallen  into  any  essential  errours  or  heresies, 
but  would  have  remained  pure  and  uncorrupt  to  this 
day.  And  if  christians  from  this  day  forward  Vvould 
only  regulate  their  sentiments  by  the  rules  of  the  gos- 
pel, they  would  never  imbibe  any  fatal  heresies  to  the 
end  of  the  world.  There  is,  therefore,  only  a  moral 
necessity  of  the  continuance  of  heresy;  a  necessity 
arising  from  the  moral  corruption  of  the  human  heart. 
As  long  as  there  are  any  among  professing  christians, 
who  are  under  the  dominion  of  a  totally  corrupt  heart, 
they  will  love  errour  better  than  truth,  and  be  dispo- 
sed to  imbibe  fatal  errours  and  heresies.  And  as  we 
have  good  reasons  to  expect  that  there  will  be  some 
such  persons  in  the  church,  who  will  remain  totally  de- 
praved ;  so  we  may  believe,  that  there  will  be  in  time 
to  come,  as  in  time  past,  heresies  in  the  christian 
church.  Moral  corruption  will  create  a  moral  neces- 
sity of  the  perpetual  continuance  of  heresy,  as  long  as 
the  world  stands.     It  still  remains  to  show, 

IV.  Why  there  is  a  moral  necessity  of  heresies  con- 
tinuing in  the  christian  church  to  the  end  of  time;  or 


46  SERMON  III. 

why  God  chooses,  all  things  considered,  that  heresies 
should  continue  to  exist.  God  docs  not  love,  but  hates 
heresies  in  themselves  considered.  He  forbids  and 
condemns  men  for  embracing  them.  But  yet  he 
chooses,  all  things  considered,  that  they  should  exist. 
This  Christ  taught  by  the  parable  of  the  tares.  The 
householder  would  not  allow  his  servants  to  go  and 
gather  up  the  tares  ;  '•  but  said,  nay,  lest,  while  }e  ga- 
ther up  the  lares,  ye  root  up  also  the  wheat  with  them. 
Let  both  grow  together  until  the  harvest."  God  has 
some  wise  and  important  purposes  to  answer,  by  al- 
ways continuing  heresies  in  the  church.  This  is  inti- 
mated in  the  text.  "  For  there  must  be  also  heresies 
among  you,  that  they  who  are  approved  may  be  made 
manifest  among  you."  Though  we  do  not  know  all 
the  good  purposes  which  God  intends  to  answer  by 
the  continuance  of  heresies  in  the  church ;  yet  some 
of  the  most  plain  and  obvious  ones,  it  may  be  proper  to 
mention.     And, 

1.  One  important  purpose  he  means  to  answer  by 
the  means  of  heresies,  is  to  distinguish  truth  from  er- 
rour.  The  leading  and  essential  truths  of  the  gospel 
have  been  revealed  and  taught  ever  since  the  first 
apostacy.  The  gospel  was  summarily  preached  to 
Adam,  in  the  promise,  that  the  seed  of  the  woman 
should  bruise  the  serpent's  head.  The  gospel  was 
preached  to  the  patriarchs,  who  all  lived  and  died  in 
the  faith  of  it.  The  gospel  was  preached  to  Abraham 
and  to  all  his  seed  under  the  old  testament.  And  it 
has  been  still  more  fully  and  plainly  preached  by  Christ 
and  his  apostles  and  tlieir  successors  from  his  day  to 
this  time.  The  great  and  essential  truths  of  the  gos- 
pel have  been  a  stream  of  lights  which,  like  the  rising  sun 
has  been  continually  shining  brighter  and  brighter,  un- 
to the  perfect  day :  while  at  the  same  time,  fatal  er- 
rours,  delusions,  and  heresies  have  been  increasing  in 
number  and  magnitude,  and  involving  all  persons  and 
all  nations  destitute  of  the  gospel,  in  worse  thait 
Egyptian  darkness.     God  made  man  upright,  but  they 


SERMON   HI.  47 

liave  sought  out  many  inventions.  Tiie  great  mass  oi* 
mankind  have,  for  near  six  thousand  years,  been  cm- 
ploying  all  their  ingenuity  and  learning  in  devising  and 
])ropagating  new  and  false  schemes  of  religion,  by 
which  they  have  involved  the  world  in  general,  in  the 
grossest  errours  and  moral  darkness.  The  light  of  di- 
vine truth  has  always  shone  in  the  midst  of  the  darkness 
of  human  errour.  And  we  all  know,  that  darkness 
renders  hght  more  visible,  and  light  renders  darkness 
more  visible.  Just  so,  the  darkness  of  errour  renders 
the  light  of  truth  more  visible,  and  the  light  of  truth 
renders  the  darkness  of  errour  more  visible.  The 
world  that  lies  in  moral  darkness  do  not  know  that 
I  hey  lie  in  moral  darkness,  until  the  light  of  the  glorious 
gospel  shines  among  them.  And  those  who  have  al- 
ways enjoyed  the  light  of  the  gospel,  would  not  know, 
that  the  rest  of  the  world  are  involved  in  gross  and  fa- 
tal moral  darkness,  did  not  the  light  of  the  gospel  dis- 
cover their  deluded  and  perishing  condition.  Here 
then  we  see  one  important  reason,  why  God  has  not 
caused  the  gospel  to  spread  more  extensively  in  the 
world,  from  the  beginning  to  this  day,  and  has  left 
almost  all  nations  to  walk  in  their  own  way,  and  plunge 
themselves  deeper  and  deeper  in  destructive  errours 
and  delusions.  lie  has  meant  to  set  truth  and  errour 
in  contrast^  and  make  them  serve  to  illustrate  each 
other.  And  this  cuntraftt  has  been  producing  this  effect 
from  age  to  age,  and  will  continue  to  produce  it  to  the 
end  of  time.  Truth  and  errour  under  the  old  testa- 
ment dispensation  illustrated  each  other;  and  truth 
and  errour  under  the  new  testament  illustrate  each 
other.  And  orthodoxy  in  the  church  illustrates  heter- 
odoxy in  the  church,  and  heterodoxy  in  the  church  il- 
lustrates orthodoxy  in  the  church.  The  errours  in  the 
heathen  world  illustrate  the  truths  believed  and  pro- 
fessed in  the  christian  world.  The  errours  in  the 
Romish  church  illustrate  the  truths  believed  and  pro- 
fessed in  the  Protestant  church.  And  the  errours  in 
an  Episcopal,  Congregational,  Presbyterian,  or  in  any 


48  SERMo^•  111. 

other  particular  clmrch,  illustrate  the  truths  believed 
and  professed  in  that  particular  church.  Sabellianism, 
Arianism,  Socinianism,  and  Unitarianism,  all  illus- 
trate the  truth  of  Trinitarianism.  Arrainianism  illus- 
trates the  truth  of  Calvinism.  Every  errour  that  op- 
poses any  essential  doctrine  of  the  gospel,  illustrates 
that  essential  doctrine  of  the  gospel  which  it  opposes. 
It  is  now  easy  to  see,  why  God  should  choose,  that  er- 
rours,  delusions,  and  heresies  should  always  be  not  only 
in  the  world,  but  in  tiie  church,  lie  always  has  em- 
ployed, and  M  ill  continue  to  employ  them,  as  means  to 
distinguish  truth  from  errour,  and  to  cause  errour  to 
appear  more  criminal  and  dangerous,  but  Irutli  more 
amiable  and  important. 

2.  God  chooses  that  there  should  be  lieresies  in  the 
church  that  true  believers  may  be  distinguished  from 
false  professors.  This  the  apostle  gives  as  a  reason 
why  there  must  be  heresies  in  the  church.  '•  For  there 
must  be  also  heresies  among  you,  that  they  which  are 
approved  may  he  made  manifest  among  you."'  We  knoAV, 
that  there  were  true  and  lalse  professors  in  the  chur-ch 
of  Corinth.  The  true  professors  believed,  and  loved 
and  professed  the  great  and  fundamental  doctrines  of 
the  gospel,  which  Paul  preached  and  inculcated;  but 
the  false  professors,  who  were  carnal,  and  had  itching 
ears,  followed  false  teachers,  and  heartily*  embraced 
and  propagated  gross  and  fatal  errours.  The  apostle 
asks  in  the  15th  chapter  of  this  epistle.  "  NowifChrist 
be  preached  that  he  rose  from  the  dead,  how  say  soine 
amonir  you^  that  there  is  no  resurrection  of  the  dead  ? 
But  if  there  be  no  resurrection  of  the  dead,  then 
Christ  is  not  risen.  And  if  Christ  be  not  risen,  then  is 
our  preaching  vain,  and  your  faith  is  also  vain.  Vea, 
and  we  are  found  false  witnesses  of  God  ;  because  we 
have  testified  ofGod,  that  he  raised  up  Christ:  whom 
he  raised  not  up,  if  so  be  the  dead  rise  not.  For  if 
the  dead  rise  not,  then  is  not  Christ  raised.  And  if 
Christ  be  not  raised,  your  failh  is  vain  ;  ye  are  yet  in 
your  sins.     Then  they   also  wlio  are  fallen  asleep  in 


SERMON  III.  49 

Christ  are  perished^     Such  a  great  and  fatal  heresy^  as 
the  denial  of"  the  resurrection  of  the  dead,  had  sprung 
up  in  the  great  and  ilourishing  church  ofCorinth,  which 
Paul  had  planted  and  Apollos  had  watered.     And  it 
was   necessary,    that   this   heresy   should    be   in  this 
church,  that  those  who  were  approved  might  be  made 
manifest  among  them.     It  was  certainly  calculated  to 
produce  this  good  etiect.     There  can  be  no  doubt  but 
that  the  sincere  and  approved  professors  disbelieved 
and  rejected  this  heresy,  while  the  insincere   believed 
and  propagated  it  to  their  own  ruin,  and  the    ruin  of 
others.     Heresy  has  always  had  the  same  tendency  to 
distinguish  true  believers  from  false  professors.     It  had 
this  eirect  in  the  Jew  ish  church.     In  the  days  of  Reho- 
boam,  it  distinguished  the    two   tribes   of  Judah   and 
Benjamin,  from  the  ten  tribes  of  Israel,  who  embraced 
the  fatal  errours  of  Jeroboam  the  son  of  Nebat.     It  had 
this  effect  till  the  coming  of  Christ,  when  it  distinguish- 
ed the  Scribes  and   Pharisees  from  the  few  Israelites 
indeed.     It  had  this  effect  in  all  the  primitive  church- 
es, and  distinguished   true  believers  from  Sabellians, 
Arians,  Pelagians,  and  other  hereticks.      Heresy  still 
serves  to  distinguish  true  believers  from  false  profes- 
sors in  the  christian  church  in  every  part  of  the  world. 
God  has  chosen,  that  the  present  flood  of  errours,  de- 
lusions and  heresies  should  spread  and  prevail  in  the 
heathen  and  christian  world,  that  true  churches  might 
be  made   manifest,  and    the  true   professors  in  them 
should  be  distinguished  from  false  professors,  who  im- 
bibe   and  propagate  great  and   fatal  heresies.      The 
heterodox  every  where,  are  a  foil  to  the  orthodox,  and 
exhibit  their  characters   in  a  beautiful  and  amiable 
light.     Unitarians  are  a  foil  to  Trinitarians,  and  Armi- 
nians  are  a  foil  to  Calvinists.      They  are   now  distin- 
guishing true  professors  from  the  false  professors,  who 
are  following  the  great  and  dangerous  errours  that  they 
are  so  zealously  propagating.     And  if  they  succeed 
in  their  proselyting  scheme,  there  will  soon  be  a  wide 
and  visible  distinction  between  heterodox  and  ortho- 
dox churches  in  this  land,  and   as  visible  a  distinction 
7 


C)0  SEUMON   III. 

between  true  and  false  professors.  God  is  evidenti_) 
makino-  manifest  tliosc  Avlioni  he  approves^  and  those 
whom  he  disapproves,  by  the  prevaihng  errours  and 
heresies  of  the  day.  Professors  of  religion  in  all  our 
churches  are  rapidly  taking  sides  with  tlie  orthodox 
and  heterodox,  by  which  they  will  necessarily,  though 
not,  perliaps,  inlcntionaUii^  discover  the  sincerity  and  in- 
sincerity of  their  hearts  ;  which  is  a  desirable  disco- 
very.    I  must  further  observe, 

3.  That  God  chooses,  that  errours,  delusions,  and 
heresies  should  be  in  the  world  and  in  the  christian 
church,  that  mankind  may  have  a  fair  opportunity  of 
choosing  the  way  to  life,  or  the  way  to  death.  Truth 
is  the  way  to  life,  and  errour  is  the  way  to  death.  It  is 
through  the  medium  of  truth,  that  God  prepares  men 
i'or  salvation,  and  it  is  through  the  medium  of  errour, 
that  he  prepares  men  for  destruction.  Accordingly,  \t 
has  always  been  his  method  to  exhibit  both  truth  and 
errour  before  their  minds,  and  give  them  opportunity 
of  choosing  the  one,  or  the  other,  that  they  may  be 
saved,  or  that  they  may  be  damned.  He  gave  a  fair 
opportunity  to  the  first  generations  of  mankind,  to  hear 
and  embrace  the  preaching  of  Enocii,  or  to  follow  their 
own  delusions.  He  gave  a  fair  opportunity  to  the 
Israelites,  when  they  first  entered  into  Canaan,  to  em- 
brace the  laws  of  Moses,  or  to  embrace  the  fatal  er- 
rours of  the  ignorant  and  benighted  heathens.  Hear 
the  proposal  that  Joshua  made  to  them.  "  Now,  there- 
fore, fear  the  Lord,  and  serve  him  in  sincerity  and  in 
truth  ;  and  put  away  the  gods  which  your  fathers  serv- 
ed on  the  other  side  of  the  flood,  and  in  Egypt ;  and 
serve  ye  the  Lord.  And  if  it  seem  evil  unto  you  to 
serve  the  Lord,  choose  ye  this  day  whom  ye  will  serve, 
whether  the  gods  which  your  fathers  served,  that  were 
on  the  other  side  of  the  ilood,  or  the  gods  of  the 
Amorites,  in  whose  lands  ye  dwell,  but  as  for  me  and 
my  house  we  will  serve  the  Lord."  The  same  oppor- 
tunity of  choosing  truth  or  errour  ;  life  or  death  God 
has  given  to  all,  to  whom  he  has  sent  the  gospel.  And 
all  under  the  light  of  the  gospel,  have  now  a  fair  op- 


SERMON  IIJ.  51 

portunity  to  embrace  truth,  or  errour ;  that  is,  to  be- 
lieve and  love  the  great  and  essential  doctrines  of  the 
gospel,  or  believe  and  love  destructive  delusions  and 
fatal  heresies.  Those  who  believe  and  cordially  em- 
brace the  gospel,  believe  and  love  the  great  truths, 
which  make  them  wise  unto  salvation.  But  to  those 
who  disbelieve  and  reject  the  great  and  essential  doc- 
trines of  the  gospel,  God  sends  a  strong  delusion,  that 
they  may  believe  a  lie,  that  they  may  be  damned.  For 
this  great,  glorious,  and  awful  purpose  of  saving  and 
destroying  the  souls  of  men,  God  chooses,  that  there 
should  be  fatal  errours  and  heresies  in  the  world  and 
in  the  church.  God  compels  no  man  to  embrace 
truth,  and  no  man  to  embrace  errour.  He  gives  eve- 
ry one  opportunity  to  embrace  the  one,  or  the  other. 
This  places  mankind  in  this  erroneous  world,  in  a 
most  important  and  critical  situation.  They  have  life 
and  death  set  before  them,  and  they  are  commanded  to 
choose  life,  and  the  way  that  leads  to  it.  If  it  be  im- 
portant, that  truth  and  errour  should  be  distinguished  : 
or  that  true  believers  should  be  distinguished  from 
false  professors ;  or  thai  mankind  should  have  a  fair 
opportunity  of  choosing  the  way  of  life,  rather  than 
the  way  of  death;  then  God  has  great  and  good  rea- 
sons, for  choosing  that  there  should  be  strong  delusions 
and  fatal  heresies  in  the  church  and  in  the  world  from 
age  to  age. 

IMPROVEMENT. 

1.  If  heresies  consist  in  those  errours  which  are  op- 
posite to,  and  subversive  of  the  great  and  essential  doc- 
trines of  the  gospel  ;  then  we  have  reason  to  think, 
that  they  have  had  a  long  and  extensive  spread  in  the 
world.  Ever  since  the  gospel  was  first  preached  to 
mankind,  the  great  majority  of  the  human  race,  who 
have  had  an  opportunity  to  liear  the  great  and  es- 
sential truths  contained  in  it,  have  been  disposed  to  re- 
ject it,  and  have  sought  out  many  other  ways  of  saha- 
<ion.     Though  the  seed  of  Abraham  were  numerous  as 


^2  SERMON   ill. 

the  stars  of  heaven;  yet  amidst  tlie  greatest  light  they 
enjoyed,  they  were  perpetually  apostatizing  from  God, 
and  falling  into  the  grossest  idolatries  and  delusions  of 
the  heathen  nations.  Though  Christ  has  afforded  the 
best  means  of  instruction  and  edification  to  his 
churclies;  yet  there  has  always  been  great  and  de- 
structive heresies  among  them.  Indeed,  there  have 
been  as  great  errours  and  delusions  among  professed 
christians,  as  among  heathens.  And  considering  the 
religious  privileges  and  advantages,  which  nominal 
christians  have  enjoyed,  they  have  discovered  a  greater 
love  to  errour,  and  a  greater  stupidity  in  embracing 
gross  and  fatal  heresies,  than  the  most  ignorant  and  stu- 
pid heathens  have  done.  The  god  of  this  world  has 
reigned  universally  and  triumphantly  among  all  the 
heathen  nations,  and  seduced  them  into  the  most  ab- 
surd and  fatal  heresies  and  delusions.  And  he  has 
been  very  successful  in  blinding  the  minds  and  cor- 
rupting the  hearts  of  nominal  christians,  and  leading 
them  to  reject  the  plainest  and  most  important  truths 
of  the  gospel.  Heresy,  which  consists  in  fundamen- 
tal and  fatal  errours,  has  done  more,  than  any  other 
secondary  cause  whatever  to  destroy  the  souls  of  men. 
Heresy  has  blinded  the  minds  of  more  than  half  man- 
kind, respecting  the  being,  perfections,  designs,  and 
government  of  God.  Heresy  has  blinded  the  minds 
of  the  great  majority  of  those,  who  have  lived  under 
the  gospel,  respecting  their  own  sinful  and  perishing 
condition,  and  the  way  of  salvation  through  the  atone- 
ment of  Christ,  and  the  special  operations  of  the  holy 
spirit.  The  way  of  the  world  is  still  as  darkness, 
they  know  not  at  what  they  stumble.  They  are  stu- 
pidly and  insensibly  pursuing  the  path  that  leads  to 
darkness,  disappointment,  and  everlasting  despair. 
Though  light  shines,  yet  it  shines  in  darkness,  and  the 
darkness  comprehends  it  not.  For  wise  and  holy  rea- 
sons, God  has  chosen  that  the  great  deceiver  should 
lead  all  the  heathen  world  into  idolatry,  and  a  great 
part  of  the  christian   world  into   heresy,   and  cause 


SERMON  III.  .Jo 

darkness  to  cover  the  earth,  and  thick  darkness  the 
people. 

2.  Jt  appears  from  the  nature  and  tendency  of 
heresy,  that  a  church  composed  of  real  christians, 
ought  to  censure  and  reject  any  of  their  members  who 
embrace  it.  Many  suppose,  that  a  church  have  no 
right  to  censure  and  excommunicate  professors  of  re- 
ligion for  mere  heresy.  They  say,  that  every  one  has 
the  right  of  private  judgment,  and  does  not  stand  amen- 
able for  any  religious  sentiments,  which  he  chooses  to 
adopt,  to  any  human  tribunal.  They  say,  that  no 
church  can  distinguish  errour  from  truth,  and  conse- 
quently cannot  determine  whether  any  man  is  an  here- 
tick,  or  not.  But  these  are  groundless  objections  against 
censuring  and,  condemning  men  for  heresy.  Heresy 
has  been  explained  to  consist  in  essential  errours. 
And  it  is  as  easy  to  determine  what  essential  errours 
are,  as  to  determine  what  essential  truths  are.  Any 
errour  is  essential  errour,  that  opposes  or  denies  an 
essential  truth.  So  that  there  may  be  as  many  essen- 
tial errours  as  there  are  essential  doctrines  of  the 
gospel.  And  if  a  christian  church  can  determine 
what  are  essential  doctrines  of  the  gospel,  then  they 
can  determine  what  heresy  is,  which  consists  in  the  de- 
nial of  the  essential  doctrines  of  the  gospel.  And 
though  every  member  of  a  church  has  the  right  of  pri- 
vate judgment,  yet  ho  has  no  right  to  judge  wrong,  and 
embrace  errours,  vvliich  w  ould  pervert  and  destroy  the 
gospel.  Heresy  is  as  plain  and  sure  an  index  of  a 
man's  character,  as  immorality.  As  immorality  tlows 
from  a  corrupt  heart,  so  does  heresy.  Let  a  catalogue 
of  essential  truths  be  presented  to  one  member  of  a 
church,  and  a  catalogue  of  essential  errours  be  pre- 
sented to  another  member  of  the  church.  And  if  tlie 
hrst  embraces  the  catalogue  of  truths  presented  to  him  ; 
and  the  second  embraces  the  catalogue  of  errours, 
presented  to  him;  the  church  would  then  have  as  just 
ground  to  judge,  that  he  who  embraced  the  catalogue 
of  errours  was  an  enemy  to  Christ  and  tlie  gospel ;  as 
to  judge  that  he  who  embraced  the  catalogue  of  truths 


54  SERMOiV  III. 

was  a  friend  to  Christ  and  the  gospel.  It  is  with  the 
heart,  that  a  man  beheves  and  loves  t!ie  gospel ;  and  it 
is  with  the  heart,  that  a  man  disbelieves  and  rejects  the 
gospel.  He  that  professes  to  believe  and  love  the  es- 
sential doctrines  of  the  gospel,  is  a  visible  christian; 
and  he  that  professes  to  disbelieve  and  hate  the  essen- 
tial doctrines  of  the  gospel  is  a  visible  heretick  ;  and 
such  a  visible  heretick  is  a  visible  enemy  to  all  right- 
eousness, whom  the  church  ought  to  censure,  and  ex- 
clude from  their  christian  fellowship  and  communion. 
Hence  says  the  apostle,  "  an  heretick  after  the  first 
and  second  admonition  reject."  Not  only  the  nature^ 
but  the  tendency  of  heresy  shows  that  hereticks  ought  to 
be  shut  out  of  a  christian  church.  For  they  are  not 
only  unworthy,  but  corrupt  members,  who  are  disposed 
to  corrupt  and  destroy  the  church.  And  in  reference 
to  such  persons  the  apostle  says,  •'  a  little  leaven  lea- 
veneth  the  whole  lump.''  A  church  cannot  discharge 
iheir  duty  to  Christ,  nor  to  themselves,  nor  to  hereticks, 
unless  they  exclude  them  from  their  christian  com- 
munion and  fellowship. 

3.  If  it  be  one  design  of  God  in  continuing  heresies, 
to  distinguish  real  christians  from  false  and  erroneous 
professors ;  then  there  is  a  palpable  impropriety  and 
absurdity,  in  attempting  to  unite  those  together  in 
christian  harmony  and  communion,  who  differ  essen- 
tially in  their  religious  sentiments.  Many,  at  this  day, 
are  zealously  engaged  to  bring  about  a  coalition,  har- 
mony, and  connection  among  almost  all,  who  profess 
the  christian  name,  though  they  widely  differ  in  their 
opinions  respecting  the  great  and  important  doctrines 
of  the  gospel.  It  is,  indeed,  much  to  be  desired,  that 
all  denominations  of  christians  should  be  brought  to 
believe,  and  love,  and  profess  the  first  principles  of  the 
oracles  of  God.  But  it  is  not  to  be  desired,  that  they 
should  visibly  unite,  while  they  are  visibly  disunited 
upon  the  most  important  religious  sid)jects.  Such  a 
union  would  imply  something  more  than  mutual  charity 
and  condescension  to  each  other;  it  would  imply  a 
mutual  combination  in  errour.    It  would  be  practically 


SERMON  III.  33 

saying  to  each  oilier,  if  you  will  allow  us  to  cir  from  the 
truth,  we  will  allow  you  to  err  from  the  truth.  Can  this 
be  the  proper  way  to  answer  the  wise  purpose  of  God 
in  continuing  the  existence  of  heresies  ?  He  says  that 
they  must  exist,  that  those  whom  he  approves  may 
be  made  manifest;  and  distinguished  from  those  whom 
he  disapproves  and  condemns.  The  promiscuous 
union  and  harmony  among  those,  who  hold  diametri- 
cally opposite  sentiments,  has  a  direct  tendency  to  pre- 
vent making  manifest  the  real  difference  between  or- 
thodox and  heterodox  christians,  and  is  calculated  to 
spread  errours,  heresies,  and  moral  corruption  through 
the  whole  christian  world.  This  the  most  erroneous 
and  lax  professors  of  Christianity  know,  and  therefore 
have  been  the  most  forward  and  bold  in  proclaiming 
their  unbounded  Catholicism  and  charity  towards  all 
w^ho  diflfer  from  them  in  their  religious  opinions. 
Those  who  believe  and  love  the  pure  and  important 
doctrines  of  the  gospel,  are  willing  to  be  made  manifesi^ 
and  to  be  known  and  distinguished  from  those,  who 
dislike  and  despise  and  reproach  the  most  precious 
and  important  principles  of  the  christian  religion.  It 
is,  therefore,  very  unwise  and  criminal  in  the  sincere 
professors  of  religion,  whom  God  approves,  to  unite 
with  those  who  are  ashamed  of  the  gospel,  and  wish 
to  hide  their  heterodoxy,  among  the  conflicting  and 
undetermined  sentiments  of  the  more  popular  denomi- 
nations. Sincere  christians  need  to  be  upon  their  guard 
against  those,  who,  by  their  good  words  and  fair 
speeches,  would  persuade  them  to  unite  harmoni- 
ously with  concealed  hereticks  and  real  infidels,  who 
would  either  corrupt  their  sentiments,  or  obstruct 
their  spiritual  edification  and  growth  in  grace.  Nor 
will  such  a  union  be  injurious  to  themselves  only,  but 
be  injurious  to  the  cause  of  Christ  in  general,  and  tend 
to  spread  errour  and  heresy  through  the  world. 

4.  it  appears  from  what  has  been  said,  that  when 
fatal  errours  and  heresies  greatly  prevail,  that  then  is 
a  time  when  God  is  about  to  purge  and  purity  the  church 
and   make  manifest  those  who  are   approved  among 


56  SERiMON  iir. 

the  professors  of  religion.  He  has  told  us,  that  it  it. 
one  of  his  good  purposes,  to  make  manifest  those  whom 
he  approves^  hy  the  means  of  heresies.  And  it  is  easy 
to  see,  that  heresies  naturally  tend  to  draw  a  visible 
line  of  distinction  between  true  and  (jilse  professors 
in  tlie  churches  of  Christ.  There  is  now  a  trying  time 
among  his  followers.  Those  who  are  with  him  and  for 
him,  will  gather  with  him,  while  those  who  are  against 
him  will  scatter  abroad.  God  has  always  produced 
his  designed  effect,  by  errours,  heresies,  and  delusions. 
This  was  the  case,  when  Jeroboam  corrupted  the  ten 
tribes  hy  his  idolatries  and  delusions.  He  drew  toge- 
ther all  the  corrupt  part  of  the  Jewish  Church,  and 
made  manifest  the  two  tribes  of  Judah  and  Benjamin, 
whom  God  accepted,  approved,  and  blessed  for  ages. 
Errour  and  heresy  had  arrived  to  their  highest  pitch, 
in  Luther's  day,  when  God  overruled  errour  and  here- 
sy as  means  of  bringing  about  a  great  and  general  sep- 
aration between  the  corrupt,  and  uncorrupt  branches 
of  the  christian  church.  And  the  separation  between 
Protestants  and  Roman  Catholicks  hascontinued  tothis 
day,  and  produced  the  happiest  effects  among  the  na- 
tions of  the  earth.  Errour  and  heresy  had  risen  to  an 
enormous  height  in  England,  when  they  were  instru- 
mental in  bringing  about  the  memorable  separation  be- 
tween dissenters,  and  the  heretical  clergy  in  the  estab- 
lished church;  the  happy  inlluence  of  which  separa- 
tion, we  in  this  country  have  always  felt  and  still  leel. 
God's  design  in  heresies,  is  not  to  unite,  but  disunite  pure 
churches  from  those  who  are  corrupt ;  and  to  purge 
the  pure  churches  from  their  corrupt  members.  God 
now  appears  to  be  indicating  his  purpose  of  separa- 
ting the  precious  from  the  vile,  those  whom  he  approves 
from  those  whom  he  disapproves,  by  the  ffood  of  er- 
rours,  heresies,  and  delusions,  which  are  overtlowing 
the  land.  It  is  now  a  fanning  and  wirmowing,  a  purg- 
ing and  purifying  time  among  the  churches.  God  has 
for  years  been  sifting  other  nations,  and  is  now  sifting 
our  nation  with  the  sieve  of  ranifi/,  to  make  manifest 
those  whom  he  approves.     It  is  a  time,  not  to  untie  with. 


SERMON  III.  57 

but  to  separate  from  the  erroneous  and  corrupt.  The 
friends  of  truth  are  loudly  called  upon  to  show  and  ex- 
ert themselves  in  the  cause  of  truth  ;  and  in  opposition 
to  all  heresies,  errours,  and  delusions.  Hereticks  are 
employing  all  their  learning,  ingenuity,  and  subtilty,  to 
spread  heresy  and  errour  among  all  the  pure  churches, 
who  seem  to  be  asleep  and  insensible  of  their  danger. 
It  becomes  them  to  awake  and  stand  fast  ivi  the  liberty, 
wherewith  Christ  has  made  them  free,  and  not  be  "  toss- 
ed to  and  fro,  and  carried  about  with  every  wind  of  doc- 
trine, by  the  sleight  of  men,  and  cunning  craftiness, 
•whereby  they  lie  in  wait  to  deceive." 

5.  We  learn  from  what  has  been  said,  the  importance 
of  ministers  preaching  the  gospel  fully  and  plainly. 
If  the  gospel  had  alwaj's  been  preached  fully  and  plain- 
ly, it  is  hard  to  conceive  l}ow  heresies  and  fatal  errours 
should  have  abounded  so  much  in  every  age,  and  in 
every  part  of  the  world.  The  great  and  essential  truths 
of  the  gospel  approve  themselves  to  every  man's  reason 
and  conscience  in  the  sight  of  God.  And  where  they 
are  fully  and  plainly  taught,  men  are  constrained  to  see 
and  feel  their  w  eight  and  importance,  and  the  absurdi- 
ty of  believing  and  embracing  errours,  which  are  dia- 
metrically opposite  to  them.  When  the  pure  and  es- 
sential doctrines  of  the  gospel  are  fully  and  plainly 
taught,  they  cannot  fail  to  make  manifest  the  falsehood 
and  absurdity  of  every  fatal  errour  and  heresy.  But 
if  the  gospel  be  not  fully  and  plainly  preached,  it  will 
naturally  lead  men  into  the  most  fatal  errours  by  ena- 
bling them  to  pervert  the  gospel,  and  to  employ  it  to 
prove  and  sanction  the  worst  of  errours.  All  nominal 
christians  who  run  into  the  greatest  errours  and  delu- 
sions, always  employ  the  gospel  to  support  their  false 
doctrines.  But  if  the  gospel  were  fully  and  plainly 
preached,  everyone  would  perceive,  that  there  is  not 
a  text  in  the  bible,  which  countenances,  approves,  or 
supports  any  religious  errour  that  ever  was  believed, 
or  propagated.  It  is  the  indispensable  duty  of  minis- 
ters to  declare  all  the  counsel  of  God.  and  ta  explain 
and  prove  all  the  great  and  fundamental  truths  of  t4je 


58  SERMON  Ill- 

gospel,  as  clearly  as  possible.  Those  who  object 
against  sentimental  preaching  generally  do  it,  to  pre- 
vent their  errours  from  being  exposed  and  refuted  and 
condemned.  The  present  mode  of  preaching  is  per- 
fectly suited  to  unite  and  please  all,  who  wish  to  bring 
about  a  coalition  between  the  orthodox  and  heterodox. 
While  preachers  uinit  to  preach  the  doctrines  of  the 
gospel  and  insist  only  on  the  duties  of  it,  all  denomina- 
tions can  agree,  and  unite  in  their  christian  fellowship 
and  communion.  It  is  the  cardinal  and  essential  doc- 
trines of  the  gospel,  concerning  which  professors  of  re- 
ligion most  widely  and  irreconcileably  differ.  They 
cannot  therefore,  be  miitcd  in  the  truth,  until  thry  are 
united  in  these  doctrines.  To  preach  these  plainly  is 
the  only  proper  and  safe  way  of  uniting  christians. 

6.  [t  appears  from  the  nature  and  tendency  of  here- 
sy, that  sinners  at  this  day,  are  in  the  most  dangerous 
situation.  They  are  surrounded  by  errorists  and  here- 
ticks  on  every  side.  They  naturally  love  darkness  rath- 
er than  light,  and  errour  rather  than  truth.  And  when 
they  imbibe  errour,  they  always  imbibe  it  as  truth. 
Of  course  they  go  on  highly  pleased  with  their  own 
delusions,  crying  to  themselves  peace  and  safety, 
until  they  are  undeceived,  beyond  recovery.  Heresy 
is  the  most  easy  and  deceptive  path  to  destruction. 
And  heresy  is  rapidly  creeping  in  among  us.  But 
why  ?  That  they  who  are  approved  may  be  made 
manifest.  Let  those  who  are  approved,  now  manifest 
themselves,  by  raising  the  strongest  barriers  against 
heresy.  Let  them  study  the  scriptures — labour  to  un- 
derstand and  defend  the  peculiar  doctrines  of  the  gos- 
pel— and  avoid  seducers.  These  are  the  most  proper 
m^^ans  of  preventing  errorists  from  destroying  them- 
selves and  others. 


SERMON  IV. 


RATIONAL  PREACHING. 


ACTS,  xvii.   2. 

And  Paul,  as    his  manner  was,  went  in  tinfo  them,  and  three  sabbath- 
days  reasoned  with  them  out  of  the  scriptures. 

Paul  was  a  chosen  vessel  to  carry  the  gospel  to 
both  Jews  and  Gentiles  in  various  and  distant  parts  of 
the  world.  For  this  great  and  arduous  work  he  was 
eminently  quahfied.  He  was  a  man  of  genius,  learning, 
eloquence  and  piety.  Longinus,  a  learned  heathen, 
ranks  Paul  of  Tarsus  among  the  most  eminent  of  the 
Grecian  and  Roman  orators  ;  and  christian  writers 
have  not  been  sparing  in  their  encomiums  upon  his 
piety  and  eloquence.  But  from  some  motives  or  other 
they  have  seldom  celebrated  his  reasoning  powers  and 
the  use  he  made  of  them  in  preaching  the  gospel. 
The  inspired  writer  of  his  life,  however,  more  fre- 
quently mentions  his  reasoning,  than  his  declaiming  on 
the  doctrines  he  taught.  Speaking  of  Paul  and  Silas 
passing  through  Amphipolis,  and  ApoUonia,  and  com- 
ing to  Thessalonica,  where  was  a  synagogue  of  the 
Jews,  he  says,  "  And  Paul,  as  his  manner  was,  went 
in  unto  them,  and  three  sabbath-days  reasoned  with 
them  out  of  the  scriptures,  opening  and  alleging,  that 
Christ  must  needs  have  suffered,  and  risen  again  from 
the  dead  ;  and  that  this  Jesus,  whom  I  preach  unto  you, 
is  Christ."  The  truth,  which  here  lies  upon  the  face  of 
the  text,  and  which  is  proposed  as  the  subject  of  the 
ensuing  discourse  is  this  : 

That  Paul  usually  proved  the  truth  of  the  doctrines, 
which  he  taught. 


60  SERMON  IV. 

1  shall  first  show  that  he  did  this ;  and  then  why  he 
did  it. 

I.  We  are  to  consider,  that  Paul  usually  proved  the 
truth  of  the  doctrines,  which  he  taught.  He  did  not 
desire  his  hearers  to  believe  any  thing,  which  he  as- 
serted, without  evidence.  It  seems  by  what  is  said 
in  the  eleventh  verse  of  the  context,  that  he  commend- 
ed the  noble  Bereans,  for  searching  the  scriptures,  to 
see  whether  the  doctrines,  which  they  heard  him 
preach,  were  agreeable  to  that  infallible  standard. 
He  usually  preached  on  the  great  and  essential  doc- 
trines of  the  gospel,  which  he  knew  ought  to  be  pro- 
ved, by  plain  and  conclusive  reasoning.  To  reason 
fairly  is  to  draw  fair  consequences  from  true  premises, 
or  to  adduce  clear  and  conclusive  arguments  in  sup- 
port of  truth.  In  order  to  reason  clearly  and  intelligi- 
bly upon  the  truth  of  a  proposition,  it  is  often  neces- 
sary, in  the  first  place  to  explain  it  ;  in  the  next  place 
to  produce  arguments  in  support  of  it  ;  and  lastly  to 
answer  objections  against  it.  By  Paul's  provinu;  the 
doctrines,  which  he  taught,  we  are  to  understand  his 
reasoning  upon  them  in  this  manner.  And  if  we  now 
examine  his  general  mode  of  preaching,  we  shall  find, 
that  he  usually  p?-oiW  the  particular  doctrine  which  he 
preached,  by  explaining  li-,  if  it  needed  explanation; 
by  hnng\v\^  anruments  to  support  it,  if  it  needed  to  bo 
supported  ;  and  by  answering  objections,  if  he  suppo- 
sed any  would  occur  to  the  mind  of  the  hearer.  Tliis 
will  appear  in  respect  to  a  variety  of  subjects  upon 
which  he  preached. 

When  he  preached  upon  the  existence  of  God,  he 
reasoned  plaiidy  and  forcibly  upon  the  subject.  Hear 
his  arguments  in  support  of  this  first  and  fundamental 
doctrine  of  all  religion.  Speaking  of  the  Pagans,  v\  ho 
detiy  the  existence  of  the  only  living  and  true  God,  and 
neglect  to  worship  him,  he  says,  "The  invisible  things 
of  him  from  the  creation  of  the  world  are  clearly  seen, 
being  understood  by  the  things  that  are  made,  even 
his  eternal  power  and  Godhead;  so  that  they  are 
without  excuse."     But   he  argued  more  largely  upon 


SERMON  IV.  61 

this  doctrine,  in  his  discourse  to  the  Epicurean  and 
Stoick  philosophers  at  Atliens.  "  Then  Paul  stood  in 
the  midst  of  Marshill,  and  said,  ye  men  of  Athens, 
I  perceive  that  in  all  things  ye  are  too  superstitious,  for 
as  I  passed  by,  and  beheld  your  devotions,  I  found  an 
altar  with  this  inscription,  to  the  unknown  god. 
Whom  therefore  ye  ignorantly  worship,  him  declare  I 
unto  you.  God,  that  made  the  world,  and  all  things 
therein,  seeing  that  he  is  Lord  of  heaven  and  earth, 
dvvelleth  not  in  temples  made  with  hands;  neither  is 
worshipped  with  men's  hands,  as  though  he  needed  any 
thing,  seeing  he  giveth  to  all  life,  and  breath,  and  all 
things;  and  hath  made  of  one  blood  all  nations  of  men, 
for  to  dwell  on  all  the  face  of  the  earth,  and  hath  de- 
termined the  times  before  appointed,  and  the  bounds  of 
their  habitation;. thatthey  should  seek  the  Lord, if  hap- 
ly thry  might  feel  after  him,  and  find  him,  though  he  be 
not  far  from  every  one  of  us;  for  in  him  we  live,  and 
move,  and  have  our  being  ;  as  certain  also  of  your  own 
poets  have  said  :  For  we  are  his  offspring.  For  as 
much  then  as  we  are  the  otrspriitg  of  God,  we  oi/ghf  not 
to  thinks  that  the  Godhead  is  like  unto  gold,  or  silver, 
or  stone,  graven  by  art  and  man's  device."  This  clear, 
concise,  and  conclusive  reasoning  was  perfectly  adapt- 
ed to  prove  the  being  and  perfections  of  God,  and  the 
indispensibleduty  of  the  Pagans  to  know,  to  love,  and 
to  serve  him. 

Paul  reasoned  as  plainly  and  forcibly  upon  the  doc- 
trine of  divine  sovereignty  in  electing  and'  saving- 
some  and  not  others.  "  Wliat  shall  wc  say  then  ?  Is  there 
unrighteousness  with  God  .'^  God  forbid.  For  he  sailh 
to  Moses,  I  will  have  mercy  on  whom  I  will  have  mercy, 
and  I  will  have  compassion  on  whom  I  will  have  com- 
passion. So  then  it  is  not  of  him  that  willelh,  nor  of 
him  tliat  runneth,  but  of  God  that  showeth  mercy.  For 
the  scripture  saitli  unto  Pharaoh,  even  for  this  same 
purpose  have  I  raised  thee  up,  that  I  might  shew  my 
power  in  thee,  and  that  my  name  might  be  declared 
throuiijhout  all  the  earth.  Therefore  hath  he  mercy 
on  whom  be  will  have  mercy,  and   whom  he  will  he 


62  SERMON  IV. 

hardeneth.  Thou  wilt  say  then  unto  me,  why  doth  he 
yet  find  fault?  For  who  hath  resisted  his  will?  Nay 
but,  O  man,  who  art  thou,  that  repliest  against  God  ? 
Shall  the  thing  formed  say  unto  him  that  formed  it, 
why  hast  thou  made  me  tlius  ?  Hath  not  the  potter 
power  over  the  clay  of  the  same  lump  to  make  one  ves- 
sel unto  honour,  and  another  unto  dishonour?"  Here 
Paul  stated  or  explained  his  subject,  proved  his  sub- 
ject, and  answered  the  most  plausible  objection  that 
could  be  made  against  it. 

Paul  taught  the  doctrine  of  total  depravity,  and  pro- 
ved it,  by  plain  and  conclusive  reasoning.  He  first 
proved  this  doctrine  from  a  long  and  particular  ac- 
count of  the  character  and  conduct  of  all  the  heathen 
world,  and  then  from  the  authority  of  the  old  testament, 
in  which  the  total  depravity  of  the  Jews  is  plainly  as- 
serted. He  says,  "  Wliat  tlien  ?  Are  we  better  than 
they  ?  No,  in  no  wise  :  for  we  have  before  proved^  both 
Jews  and  Gentiles  that  they  are  all  under  sin ;  as  it  is 
written,  there  is  none  righteous,  no,  not  one,"  &c. 

When  Paul  preached  to  the  Jews  and  Greeks  at 
Thessnlonica,he  undertook  to  prove,  that  Christ  had 
come  into  the  world,  suffered,  and  died,  and  risen  from 
the  dead.  This  is  related  in  our  text  and  context. 
"  And  Paul,  as  his  manner  was.  went  in  unto  them,  and 
three  sabbath-days  reasoned  with  them  out  of  the  scrip- 
tures, opening  and  alleging,"  that  is,  explaining  and 
provin<f^  "•  that  Christ  must  needs  have  suffered,  and 
risen  again  from  the  dead  :  and  that  this  Jesus,  whom 
I  preach  unto  you,  is  Christ.  Paul,  in  his  preaching, 
not  only  asserted,  that  Christ  was  the  long  expected 
and  promised  Messiah,  that  he  had  sutfered  and  died, 
.ind  that  he  had  risen  from  the  dead,  but  he  proved 
these  points,  and  so  demonstrated,  that  Christ  was  the 
only  and  all-sufficient  redeemer. 

In  treating  on  the  resurrection  and  future  state  of  the 
righteous,  Paul  reasoned  with  great  perspicuity  and 
energy.  Some  of  the  Corinthians  denied  this  doctrine, 
which  made  it  necessary  to  prove  it,  which  he  did  in 
this  long  and  forcible  train  of  reasoning.      "  Now  if 


SERMON  IV.  63 

Chriei  be  preached  that  he  rose  from  the  dead,  how 
say  some  among  you,  tliat  there  is   no  resurrection  of 
the  dead?  But  if  there  be  no  resurrection  of  the  dead, 
then  is  Christ  not  risen.     And  if  Christ  be  not  risen, 
then  is  our  preaching  vain,  and  your  faith  is  also  vain. 
Yea,  and  we  are  found  false  witnesses  of  God  ;  because 
we  have  testified  of  God,  that  he  raised  up  Christ : 
whom  he  raised  not  up,  if  so  be  the  dead  rise  not.   For 
if  the  dead  rise  not,  tlien  is  not  Christ  raised.     And  it 
Christ  be  not  raised,  your  faith  is  vain,  ye  are  yet   in 
your  sins."     He  goes  on  in  this  strain  till  he  starts  and 
answers  an  objection.     "  But  some  men  will  say,    Iiow 
are  the  dead  raised  up  ?  And  with  what  body  do  they 
come  ?    Thou  fool,   that  which     thou  sowest   is   not 
quickened,  except  it  die.     And  that  which  thou  sowest, 
thou    sowest  not  that  body  that  shall  be,  but  bare 
grain ;  it  may  chance  of  wheat,  or  some  other  grain. 
But  God  giveth  it  a  body  as  it  hath  pleased  him,  and 
to  every  seed  his  own  body."    Finally  he  says,  ''•This 
corruptible  must  put  on  incorruption,  and  this  inorfnl must 
put  on  immortality.     So  when  this  corruption  shall  have 
put  on  incorruption.,  and   this  mortal  shall  have  put  on 
immortality.,  then  shall  be   brought   to  pass  the  saying 
that  is   written,   death   is  swallowed   up   in  victory." 
Thus  philosophically  and  scripturally  the  apostle  rea- 
soned upon  the  resurrection  of  the  body,  and  the  im- 
mortality of  the  soul. 

\V  hen  Paul  preached  before  Felix,  "  he  reasoned'"'  so 
plainly  and  forcibly  "  of  righteousness,  temperance, 
and  judgment  to  come,  that  Felix /rc??i6/e</."  Immedi- 
ately after  he  was  converted  and  baptized,  he  preach- 
ed Christ  in  the  synagogues,  that  he  is  the  son  of  God, 
and  reasoned  so  clearly  and  conclusively  on  the  sub- 
ject, that  he  cotifoimded  the  Jews  which  dwelt  at  Va- 
mascus^ proving  that  this  is  very  Christ.  After  he  came 
from  Athens  to  Corinth,  and  found  a  certain  Jew  named 
Aquila,  he  abode  with  him  there.  And  we  are  told, 
that  he  there  "  reasoned  in  the  synagogue  every  sab- 
bath, and  persuaded  the  Jews  and  tlie  Greeks."  He 
continued  preaching  in  this  manner  to  the  Corinthians 


64  SERMON    IV. 

a  year  and  six  months ;  but  at  length  he  came  to  Ephc- 
sus,  where  he  entered  into  tlie  synagogue,  and  reasoned 
with  the  Jews,  in  his  pubHck  discourses,  "  speaking 
boldly  for  the  space  of  three  months,  disputing  and  per- 
suading the  things  concerning  the  kingdom  of^  God."  I 
trust,  it  now  appears  evident  to  every  one,  that  Paul 
usually  reasoned  in  his  preaching,  and  fairly  proved  the 
truth  of  the  important  doctrines,  which  he  publicly 
taught  and  inculcated.     I  now  proceed  to  show, 

II.  Why  he  made  it  his  common  practice  to  prove 
the  doctrines,  upon  which  he  treated.  He  did  not 
adopt  this  mode  of  preaching  because  he  supposed  it 
would  be  the  most  pleasing  to  his  hearers,  nor  because 
he  was  not  capable  of  preaching  in  a  more  agreeable 
manner  :     But, 

1.  Because  he  meant  to  preach  the  gospel  plainly 
and  intelligibly  to  persons  of  all  characters  and  capaci- 
ties. He  says  to  the  Romans,  "I  am  a  debtor,  both  to 
the  Greeks,  and  to  the  barbarians,  both  to  the  ?me,  and 
to  the  unwise.''''  And  he  says  to  the  Corinthians,  "Christ 
sent  me  not  to  baptize,  but  to  preach  the  gospel  :  not 
with  wisdom  of  tuords,  lest  the  cross  of  Christ  should  be 
madeof  HO?ie  effect.  And  I,brethren,  Avhen  I  came  to  you, 
came  not  with  excellency  of  speech,  or  of  wisdom,  de- 
claring unto  you  the  testimony  of  God.  For  I  determin- 
ed not  to  know  any  thing  among  you,'save  Jesus  Christ, 
and  him  crucified.  And  my  speech  and  my  preaching 
was  not  with  enticing  words  of  man's  wisdom,  but  in 
demonstration  of  the  spirit,  and  of  power  ; -that  your 
faith  should  not  stand  in  the  wisdom  of  man,  but  in  the 
power  of  God."  The  Apostle  very  well  knew,  that  in 
order  to  preach  the  great,  the  deep,  and  important 
doctrines  of  the  gospel  plainly  and  intelligibly  to  all 
descriptions  of  men,  it  was  necessary  to  explain  those 
doctrines,  that  they  might  be  clearly  and  distinctly  un- 
derstood ;  and  in  the  next  place,  to  prove  them  to  be 
true  ;  that  they  might  be  believed  ;  and  in  many  cases, 
to  ansiver  objections,  that  the  mouths  of  gainsayers 
might  be  stopped.  All  preachers  ought  to  be  teachers^ 
and  all  (earliors  find  it    necessary  to  explain  and  prove 


SERMON    IV,  65 

what  they  teach,  and  to  'remove  all  objections,  w  hich 
naturally  occur  to  the  minds  ol'  those  tliey  teacli.  It  is 
impossible  to  preach  the  gospel  so  as  to  be  clearly  and 
easily  understood,  without  explaining  particular  doc- 
trines and  distinguishing  one  trom  another  ;  and  it  is 
no  less  impossible  to  lead  men  to  believe  anyparticular 
doctrine  after  it  is  explained,  without  producing  plain 
and  powerful  arguments  in  support  of  it,  and  removing 
eyevy  plausible  objection  against  it.  The  Apostle 
knew,  that  men  are  reasonable  creatures,  and  capable 
of  perceiving  the  force  of  plain  reasoning,  and  there- 
fore he  made  it  his  common  practice,  to  address  the 
understandings  of  his  hearers,  and  to  ^royc  the  doc- 
trines he  taught,  that  they  might  believe  them  upon 
just  and  solid  ground.  He  positively  declared,  "In  the 
church,  I  had  rather  speak  Ave  w^ords  with  my  under- 
standing, that  by  my  voice  I  might  teach  others,  than  ten 
thousand  words  in  an  unknown  tongue."  He  made  a 
point  of  preaching  argumentatively,  for  the  important 
purpose  of  preaching  plainly  and  intelligibly. 

2.  He  commouXy  proved  the  doctrines  he  tauo-Iit,  be- 
cause he  meant  to  preach  profitably^  as  well  as  plainly. 
He  often  assigns  this  good  reason  for  his  preaching  so 
sentimentally  and  argumentatively.  He  solemnly  de- 
clares to  the  elders  of  Ephesus,  that  he  had  meant  to 
preach  to  them  profitably,  or  in  a  manner  best  calculat- 
ed to  promote  their  spiritual  and  eternal  good.  He 
says  "  ye  know,  from  the  first  day  that  I  came  into  Asia, 
after  what  manner  I  have  been  with  you  at  all  seasons, 
and  how  /  kepi  back  nothino-  thiit  was  profitable  unto  you, 
but  have  shewed  you,  and  taught  you  publicly,  and  Irom 
house  to  house,  testifying  both  to  the  Jews,  and  also  to 
theGreeks,  repentance  toward  God,  and  faith  toward 
our  Lord  Jesus  Christ.  Wherefore  I  take  you  tore- 
cord  this  day,  that  I  am  pure  from  the  blood  of  all  men. 
For  I  have  not  shunned  to  declare  unto  you  all  the 
counsel  of  God."  He  declared  to  the  Corinthians,  that 
"  he  had  not  sought  his  own/?ro^/,  but  the  j^rofit  of  many, 
that  they  might  be  saved.  For  we  are  not  as  many, 
who  corrupt  the  word  of  God  ;  but  as  of  sincerity,  but 
9 


66  SCRMON    IV. 

as  of  God,  in  tlie  sight  of  God  speak  we  in  Christ. 
Tlierefore  seeing  we  have  this  ministry,  as  we  have  re- 
ceived mercy,  we  faint  not ;  but  have  renounced  the 
hidden  things  of  dishonesty  ;  not  walking  in  cral'tiness, 
nor  liandhng  the  word  ofGod  deccillully  ;  but  by  man- 
ifestation of  the  truths  commending  ourselves  to  every 
man's  conscience  in  the  sight  of  God."  The  Apostle 
knew,  that  it  was  entirely  out  of  Ins  power,  by  preach- 
ii'.or.  to  change,  or  sanctiiy  the  hearts  of  his  hearers. 
This  he  freely  acknowledged.  '•  1  have  planted,  Apol- 
los  watered;  but  God  gave  the  increase.  So  then,  nei- 
ther is  he  that  |)lnnteth  any  thing.neitlierhe  that  water- 
eth;  but  God  that  giveth  the  increase."  But  yet  he 
knew,  that  by  preaching  the  truth  plainly  and  convinc- 
ingly,he  should  certainly  do  Go'l.  if  not  m«/?,  service.  He 
says  "Now  thanks  be  to  God,  ^^lJlLil  always  causeth  us 
to  triumph  in  Christ,  and  maketh  mariifestthe  savour  of 
his  knowledge  /jy  us  in  every  place.  For  we  are  unto 
God  a  sweet  savour  of  Christ,  in  them  that  are  saved, 
and  in  them  that  perinh  :  To  the  one  we  are  the  sa- 
vour of  death  unto  death  ;  and  to  the  other,  the  sa- 
vour of  liiie  unto  life."  All  that  preachers  have  to  do. 
is  to  pour  light  into  the  understanding,  and  conviction 
into  the  conscience,  by  {\\e  manifestation  of  divine  truth. 
It  is  only  through  the  mediuiu  of  the  iniderstanding 
and  the  conscience,  that  preachers  of  the  gospel  can 
reach  and  aflect  the /ic«rAv  of  the  hearers.  J3ut  in  this 
way.  they  can  deeply  atfect  them,  and  prove  greatly 
instrumental,  in  saving,  or  destroi/imr  them.  It  is  of  as 
much  importance,  therefore,  thnt  they  should  in  their 
preaching  approve  themselves  to  every  man's  con- 
science in  the  sight  of  God,  as  if  they  could  change 
his  heart.  Accordingly,  the  Apostle  made  it  his  prac- 
tice, by  lucid  explanation,  plain  reasoning,  and  solid 
arguments,  to  exhibit  the  great  and  essential  doctrines 
of  the  gospel  before  the  understanding  and  consciences 
of  men,  in  the  clearest  and  strongest  light  ;  because 
he  knew,  that  this  was  the  most  projilablc  mode  of  preach- 
ing, and  would  certainly  produce  some  important  ef- 
fects under  a  divine    inlluence,  and  such  as  would  be 


SERMON    IV.  67 

most  pleasing  to  God.  Now,  if  the  Apostle  commonly 
pr:Mched  the  gospel  aririimentaiivrjy^  for  the  purpose  of 
preaching  it  most  plainly  and  profitably,  he  certain- 
ly had  good  reasons  lor  his  peculiar  mode  of  preach- 
ing, and  far  better  reasons,  Jhnn  any  can  have  for 
preaching  in  any  dilTerent  manner. 

IMPROVEMENT. 

1.  It  appears  from  Paul's  usual  mode  of  preaching, 
that  he  vvas,  in  the  most  strict  and  proper  seiise  of  the 
term,  a  metaphysical  preacher.  He  preached  argu- 
mentatively  arid  drew  just  consequences  from  true 
premises.  He  employed  fiir  reasoning  and  argument- 
ation, in  preaching  upon  the  greiit  doctrines  and  duties 
of  the  gospel.  And  lair  reasoning  upon  any  subject  is 
precisely  the  same  thing  as  metaphysical  reasoning  ; 
or  at  any  rate,  fair  reasoning  upon  any  metapliysical 
subject,  is  metaphysical  reasoning;  and  any  deep. dif- 
ficult, profound  subject  is  properly  a  metaphysical  sub- 
ject. And  taking  the  term,  metaphysical  reasoning  in 
this  shictest  sense,  Paul  employed  metaphysical  rea- 
soninjr  jr)  his  preaching.  For,  in  the  first  place,  he  usu- 
ally preached  upon  metaphysical  subjects,  which  re- 
quired the  exercise  of  the  highest  reasoning  powers  of 
man.  He  preaclied  upon  the  existence  of  God — the 
perfections  of  God — the  decrees  of  God — the  sover- 
eignty of  God — the  agency  of  God  in  the  production  of 
moral  exercises  in  the  human  heart — the  free  agency 
of  man  under  a  divine  agency — the  divinity  of  Christ — 
the  atonement  of  Christ — the  nature  of  moral  virtue 
or  true  holiness — the  nature  and  extent  of  moral  de- 
pravity in  the  human  heart — the  nature  and  necessity 
of  regeneration  or  change  of  heart,  by  a  special  divine 
influence — the  perseverance  of  saints — ^the  dissolution 
of  the  body  at  death — the  fiiture  resurrection  of  the 
body — and  the  immortality  of  the  soul  in  a  future  state. 
These  are  the  most  ditlicult,  most  profound,  and  most 
important  subjects,  that  any  natural  philosopher,  moral 
philosopher,  metaphysician,  or  divine,  ever  presumed 


68  3ERM0\  IV. 

to  reason  upon.  As  he  usually  preached  upon  these 
deep  and  essential  doctrines  of  the  gospel  ;  so  he 
preached  upon  them  metaphysically,  that  is,  he  reason- 
ed upon  them.  He  did  not  merely  preach  about  them, 
or  declaim  upon  them  ;  but  he  explained  them,  proved 
them,  and  refuted  the  most  plausible  objections  ever 
made  against  them.  Let  any  minister,  at  this  day,  com- 
monly preach  upon  tlie  same  subjects,  and  in  the  same 
manner  that  Paul  did,  and  he  will  be  called  a  meta- 
pliysical  preacher,  by  those  who  generally  preach  up- 
on difTercnt  subjects  in  a  different  manner,  and  by 
those  who  are  pleased  with  such  a  different  mode  of 
preaching.  And  we  must  allow,  that  they  are  perfect- 
ly correct  in  calling  any  minister  a  metaphysical 
preacher,  who  preaclies  sentimentally  and  argumenta- 
tively  as  Paul  did. 

2.  If  Paul  preached  upon  such  subjects,  and  in  such 
a  manner  as  has  been  represented,  in  order  to  preach 
in  the  most  plain  and  profitable  manner,  then  none  have 
any  good  reason  to  speak  reproachfully  of  his  manner 
of  preaching.  We  must  beheve,  that  he  was  sincere 
in  his  profession  to  preach  plainly  and  profitably  ;  and 
w^e  must  believe  also,  that  he  chose  the  best  method 
of  preaching  plainly  and  profitably.  But  if  this  be 
true,  wlio  can  have  any  ground  to  complain  or  speak 
reproachfully  of  his  mode  of  preaching  }  It  is  certain- 
ly very  unreasonable  to  find  fault  with  the  very  best 
mode  of  preaching.  But  we  know,  that  both  the  mat- 
ter and  manner  of  his  preaching  were  highly  displeas- 
ing to  many  who  heard  him.  And  though  few,  at  this 
day,  would  be  willing  to  say,  that  they  dislike  Paul's 
preaching  :  yet  many  are  very  free  to  say,  that  they  dis- 
like the  same  kind  and  mode  of  preaching.  When 
any  ministers  generally  preach  upon  the  same  subjects 
atul  in  the  same  manner  that  Paul  did,  they  reproach- 
iiilly  call  tliem  mdap/u/sical  preachers,  and  their  preach- 
ing metaphysical  preaciiing.  Both  ministers  and  peo- 
ple lift  up  a  loud  and  united  voice  against  what  they  call 
metaphysical  preaching.  We  can  scarcely  hear  or 
read  an   ordination  sermon,  which  does  not    contain 


SERMON    IV.  G9 

some  severe,  and  contemptuous  remarks  upon  either 
metaphysical  preachers,  or  metaphysical  preacliirig. 
Let  us  now  candidly  inquire  whether  there  can  be  any 
just  ground,  to  speak  contemptuously  of  the  best  mode 
of  preaching,  which  the  best  human  preacher,  for  the 
best  reasons,  adopted. 

Some  may  say,  that  Christ  did  not  preach  metaphys- 
ically, but  only  taught  plain,  practical  doctrines,  with- 
out reasoning  upon  them,  or  attempting  to  prove  them, 
by  a  train  of  connected  arguments  ;  and  therefore  min- 
isters should  follow  his  example,  and  preach  plainly 
and  practically  as  he  did,  and  not  presume  to  preach 
upon  deep  metaphysical  subjects  in  a  metaphysical 
manner.  Ans.  There  is  reason  to  think,  that  Paul 
felt  his  obligation  to  follow  the  example  of  Christ,  as 
much  as  any  preacher  of  the  gospel  ever  did.  And  so 
far  as  he  deviated  from  Chrisrs  example  in  preaching, 
he  acted  from  pure  and  proper  motives.  And  it  is  easy 
to  see  a  good  reason,  why  Christ  did  not  undertake  to 
prove  the  doctrines  he  taught,  for  he  taught  as  one  hav- 
ing authority,  that  none  ought  to  dispute.  It  was  suf- 
ficient for  him  to  assert,  or  to  command,  or  forbid,  by  his 
own  divine  authority.  But  neither  Paul,  nor  any  other 
human  preacher  is  clothed  with  such  authority. 

Some  may  say,  that  those  who  preach  upon  the 
same  metaphysical  subjects  in  the  same  metaphysical 
manner  that  Paul  did,  do  not  preach  plainly  and  prac- 
tically, and  therefore  are  unprofitable  preachers.  But 
if  Paul  was  a  plain  and  profitable  preaclier,  why  should 
not  those,  who  follow  iiis  example,  be  plain  and  profi- 
table preachers  .'*  And  what  is  the  language  of  well 
known  facts  in  this  case.''  Are  not  those,  who  preach 
upon  the  same  subjects  and  in  the  same  manner  tlial 
Paul  did,  as  plain  and  profitable  preachers,  as  those, 
who  studiously  avoid  preachiug  upon  the  same  subjects 
and  in  the  same  manner  that  the  Apostle  did. '^  Who 
generally  preach  the  most  plainly,  instructively,  profi- 
tably, and  successfully  ;  those  who  are  called  meta- 
physical, or  those  wlio  arc  called  anti-metaphysical 
preachers  ?  No  preacher  ever  exhibited  more  truth, 


70  SERMON   iV. 

more  plainly,  profitably,  and  successfully,  than  the 
Apostle  l*aul.  He  surpassed  all  the  other  Apostles  in 
both  the  manner,  matter,  and  success  of  his  preachinc;. 
He  was  iiistnunental  of  turning  thousands,  if  not  mil- 
lio'js  of  mankind  from  darkness  to  light,  and  from  the 
delusions  of  Satan  unto  God.  And  still  his  mode  of 
preachirjg  is  every  where  spoken  against,  both  by 
preachers  and  people,  but  more  generally  by  preacli- 
ers,  who  are  afraid  of  being  reproached  for  mefaphi/sical 
preachitig;  though  it  is  utterly  impossible  to  allege 
one  solid  objection  against  his  mode  of  preaching,  which 
was  the  best  calculated  to  answer  the  best  and  most 
important  ends  of  preaching  the  gospel. 

3.  If  Paul,  for  good  reasons,  chose  and  adopted  the 
very  best  mode  of  preaching;  then  no  other  reason 
can  be  assigned  for  disliking  and  reproaching  it,  but 
a  dislike  to  the  precious  and  important  doctrines  of  the 
gospel,  which  his  mode  of  preaching  exhibits  in  the 
clearest  and  strongest  light.  And  this  is  the  very  cause, 
which  those,  who  dislike  and  reprobate  it,  either  indi- 
rectly, or  directly  show  to  be  the  cause  of  their  disap- 
probation and  reproach.  Some  ministers  show  this  to 
be  the  cause  of  their  disapprobation,  by  neglecting  to 
preach  upon  the  same  subjects  and  in  the  same  man- 
ner, that  the  Apostle  did  ;  and  others,  by  openly  and 
boMlv  preaching  <7f(m;?.v/ the  doctrines,  which  he  preach- 
ed, and  the  manner  of  his  preaching  them.  And  peo- 
ple manifest  their  disapprobation,  by  saying,  they  love 
to  have  it  so,  and  by  choosing  to  have  such  preachers. 
Now,  it  is  easy  to  see,  that  whenever  both  ministers  and 
people  ij;cner(dlij  unite  in  disliking  the  doctrines  that 
Paul  preached,  ai»d  his  manner  of  preaching;  them, 
that  metaphysical  preachers  will  be  neglected,  or  op- 
posed, or  set  aside.  And  whenever  there  are  none,  or 
but  very  few,  who  dare  to  go  into  a  synagogue,  or 
house  of  publick  worship  and  reason  three  sabbaths,  or 
three  months,  or  a  year  and  six  months,  upon  the  great 
and  essential  doctrines  of  the  gospel,  as  Paul  did  ;  a 
wide  door  will  be  opened  for  the  propagation  and 
spread   of  gross  and  fatal  religious  crrour  among  all 


SERMON  IV.  71 

classes  ot  people.  It  is  no  small,  venial  evil,  for  either 
ministers  or  people  to  speak  reproachUillj  and  con- 
temptuously oi'  metaphysical  preixch'mg^  for  the  real  pur- 
pose of  bringing  the  essential  and  fundamental  doc- 
trines of  the  gospel  into  contempt.  No  person,  who 
loves  these  doctrincs,is  ever  displeased  in  hearing  them 
explained,  proved,  and  set  in  the  strongest  light,  by 
preachers.  It  is  not  metaphysical  preaching,  but  the 
doctrines  metaphysically  preached,  that  is  so  muc  h 
disliked,  opposed,  and  reproached.  When  we  hear 
either  preachers  or  people  speak  against  metaphysical 
preaching,  we  need  to  be  at  no  loss,  what  their  mean- 
ing, or  design  is,  or  what  consequences  will  flow  from 
their  artful  and  pernicious  conduct.  They  employ  the 
smoothest,  easiest,  and  most  eflfectual  method,  to  pre- 
vent the  spread  of  truth,  and  promote  the  spread  ol  er- 
rour,  that  ever  has  been,  or  can  be  employed,  f^uch 
deceivers  are  extremely  dangerous,  and  their  artih(;e 
ought  to  be  exposed,  condemned,  and  resisted,  by  all 
preachers  and  lovers  of  the  truth. 

4.  If  Paul  preached  plainly,  in  order  to  preacli  pro- 
fitably ;  then  other  ministers  ought  to  preach  plainly, 
for  the  same  important  purpose.  Paufs  plain  preach- 
ing offended  and  disaffected  many  of  his  hearers.  Hut 
this  did  not  prevent  his  preaching  plainly ;  lor  his  de- 
sign in  preaching  was  not  to  please  men,  but  to  profit 
thc7n,  and  please  God.  So  he  said  to  the  Galatians, 
who  had  forsaken  him,  and  followed  false  teachers.  "  I 
marvel,  that  ye  are  so  soon  removed  from  him  that 
called  you  into  the  grace  of  Christ,  unto  another  gos- 
pel:  which  is  not  another;  but  there  be  some  that 
trouble  you,  and  would  pervert  the  gospel  of  Christ. 
But  though  we,  or  an  angel  from  heaven  preach  any 
other  gospel  unto  you,  than  that  we  have  preached 
unto  you,  let  him  be  accursed.  As  we  said  before,  so 
say  I  now  again,  if  any  man  preach  any  other  gospel 
unto  you,  than  that  ye  received,  let  him  be  accursed. 
For  do  I  now  persuade  men,  or  God  ?  Or  do  f  seek  to 
please  men  ?  tor  if  I  yet  pleased  men,  I  should  not  be 
the  servant  of  Christ."     If  Paul  could  not  please  both 


72  SERMON    IV. 

God  and  man,  by  preaching  divine  truths  plainly,  then, 
no  other  ministers  can  expect  to  please  both  God  and 
man  by  plain  preaching.  But  as  Paul  chose  to  please 
God  and  profit  men,  by  preaching  plainly,  rather  than 
to  please  men  to  their  own  destruction  ;  so  ministers? 
ought  to  make  the  same  choice,  and  preach  in  the 
same  manner,  and  leave  the  event  to  God,  whether  the 
truth  they  deliver  shall  be  a  savour  of  life  unto  life,  or 
a  savour  of  death  unto  death  to  their  hearers.  Plain 
and  profitable  preaching  will  always  produce  one,  or 
the  other  of  these  important  effects.  Paul  was  willing 
to  please  men  in  every  thing,  except  neglecting  to 
preach  truth  plainly,  and  all  ministers  should  be  wil- 
ling to  do  the  one,  and  not  the  other.  No  prer.cher  in  the 
world  can  find  a  solid  excuse  for  not  preaching  plainly 
and  profitably,  through  fear  of  offending,  or  a  desire 
of  pleasing  men.  This,  in  many  cases,  is  an  extreme- 
ly great  trial.  For  by  preaching  plainly  and  profita- 
bly, many  ministers  have  lost  both  the  favour  and  sup- 
port of  their  people,  and  involved  themselves  in  great, 
distressing,  and  lasting  temporal  evils.  But  though 
such  calamities  may  be  foreseen,  in  consequence  of 
ministers  preaching  plainly  and  faithfiilly,  they  have 
no  right  to  shrink  from  the  trial  ;  but  feel  and  say  with 
the  Apostle,  "  None  of  these  things  move  me,  neither 
count  I  my  life  dear  unto  myself,  so  that  I  might  finish 
my  course  with  joy,  and  the  ministry  which  I  received 
of  the  Lord  Jesus,  to  testify  the  gospel  of  the  grace  of 
God." 

.'3.  If  ministers  ought  to  preach  plainly  and  profita- 
bly, as  Paul  did;  then  people  ought  to  approve  of  their 
preaching  in  such  a  manner,  tliough  it  he  not  plcosing 
to  their  natural  hearts.  People  have  no  right  to  de- 
sire preachers  to  seek  to  please  them  simply,  but  the) 
ought  to  desire  them  to  seek  to  save  them.  How 
thankful  have  many  been,  who  have  been  recovered 
from  the  delusions  of  false  teacliers,  to  the  knowledge 
of  the  a;real  and  saving  truths  of  the  gospel,  by  plain 
and  profilal)lo  preaching?  Thousands,  whom  Paul  in- 
strumental ly  liirncd  from  pagan  and  fatal  delusions. 


SERMON  IV.  73 

were  ready  to  give  him  their  eyes,  for  joy.  People 
never  desire  their  physicians  to  please  them  at  the  risk 
of  their  life,  and  it  is  no  less  criminal  and  absurd, to  de- 
sire their  ministers  to  please  them,  at  the  risk  of  their 
eternal  salvation.  But  how  many  at  this  day,  are  run- 
ning after  false  teachers,  who  are  crying  peace,  peace 
lo  them,  while  they  are  standing  on  the  brink  of  end- 
less destruction  !  Such  persons  will  not  so  much  as 
give  a  hearing  to  plain  and  profitable  preaching,  and 
endeavour  to  prevent  others  from  hearing  it.  Their 
folly  will  sooner  or  later  be  made  manifest. 

6.  This  subject  calls  upon  all  to  inquire,  whether 
they  approve,  or  disapprove  of  plain  and  profitable 
preaching.  There  is  nothing  more  sensibly  affects  the 
heart  than  preaching,  and  therefore  there  is  nothing, 
which  has  a  greater  tendency  to  discover  to  every  per- 
son, whether  his  heart  is  good,  or  bad,  than  his  teel- 
ings  under  preaching,  whether  the  preaching  be  good, 
or  bad.  To  be  pleased  with  bad  preaching,  is  one  of 
the  surest  marks  of  a  bad  heart ;  and  to  be  pleased 
with  g-oor/ preaching  is  one  of  the  surest  marks  of  a  good 
heart.  You  have  all  had  an  opportunity  to  hear  both 
bad,  and  good  preaching;  now  let  me  ask,  which  has 
been  the  most  pleasing?  Your  feelings  are  a  mark  to 
yourselves,  if  you  never  express  them  to  others  ;  and 
they  are  a  mark  to  otliers,  if  you  express  them.  How 
ready  are  people  to  express  their  feelings  in  respect  to 
preaching,  not  considering  that  they  thereby  expose 
both  their  understanding  and  hearts.  Be  entreated 
then,  to  examine  your  feelings,  for  your  own  benefit,  and 
for  the  benefit  of  others. 
10 


SERMON  V. 


THE  MORAL  RECTITUDE  OF  GOD, 


GENESIS  xviii.  25. 
That  be  far  from  thee  to  do  after  this  manner,  to  slay  the  righteous 
with  the  Xiiicked  :  and  that  the  righteous  should  be  as  the  wicked^  that  be 
far  from  thee.     Shall  iiotthe  Judge  of  all  the  earth  do  right  ? 

When  God  was  about  to  destroy  Sodom,  he  appear- 
ed to  Abraham  and  told  him  his  design.  This  deeply 
affected  the  benevolent  heart  of  that  pious  man,  who  in- 
stantly offered  the  most  fervent  and  importunate  cries 
to  the  Father  of  mercies,  to  spare  that  corrupt  and 
degenerate  city.  And  the  only  plea  he  urged  before 
the  Supreme  disposer  of  all  events  was  the  rectitude  of 
his  own  character.  "  And  Abraham  drew  near  and 
said,  Wilt  thou  also  destroy  the  righteous  with  the 
wicked  ."•  Peradventure  there  be  fifty  righteous  within 
the  city  :  wilt  thou  also  destroy  and  not  spare  the  place 
for  the  fifty  righteous  that  are  therein  }  That  be  far  from 
thee  to  do  after  this  mannar,  to  slay  the  righteous  with 
the  wicked ;  and  that  the  righteous  should  be  as  the 
wicked,  that  be  far  from  thee.  Shall  not  the  Judge  of 
all  the  earth  do  right  .'^"  Abraham  implicitly  acknowl- 
edges, that  it  would  be  right  for  God  to  punish  the  guil- 
ty who  deserved  to  be  punished,  but  not  to  punisii  the  in- 
nocent who  did  not  deserve  to  be  punished.  This  leads 
us  to  conclude, 

That  Abraham  knew,  that  God  is  a  being  of  moral 
rectitude.     1  shall  show, 

I.  That  God  is  a  being  of  moral  rectitude;  And. 

n.  Consider  how  Abraham  could  know  this. 


SERMON  y.  75 

r.  I  am  to  show,  that  Gorl  is  a  being  of  moral  rectitude. 
To  make  this  appear,  it  may  be  observed 

1.  That  God  ought  to  be  a  being  of  moral  rectitude. 
Though  we  do  not  know  every  thing  about  God,  yet 

we  know  something  about  him.  We  know  that  he  has 
an  eternal  and  underived  existence,  and  that  he  pos- 
sesses almighty  power,  perfect  knowledge  and  wisdom, 
and  all  the  essential  attributes  of  a  moral  agent.  He 
knows  the  natures,  relations,  and  connections  of  all  be^ 
"fngs  in  the  universe.  And  this  knowledge  necessarily 
confers  moral  obligation.  For  that  which  the  Apostle 
lays  down  as  a  maxim  is  an  eternal  truth :  "  To  him 
that  knoweth  to  do  good,  and  doeth  it  not,  to  him  it  is 
sin/'  This  applies  to  the  Deity  as  well  as  to  all  other 
intelligent  agents.  As  God  perfectly  knows  the  rela- 
tion he  bears  to  his  creatures,  and  the  relation 
they  bear  to  him  ;  so  he  perfectly  knows  how  he  ought 
to  treat  them,  and  how  they  ought  to  treat  him.  He 
knows  what  is  right  and  wrong  respecting  his  own  con- 
duct, and  respecting  the  conduct  of  all  other  moral 
beings  in  the  universe.  He  ought,  therefore,  to  feel  and 
act  according  to  his  moral  discernment  of  what  is  right 
in  the  nature  of  things.  And  as  he  feels  much  more 
sensibly  his  obligation  to  moral  rectitude,  than  any  oth- 
er being;  so  we  have  far  more  reason  to  believe,  that 
he  possesses  moral  rectitude,  than  that  any  other  being 
in  the  universe  does. 

2.  God  claims  to  be  a  being  of  moral  rectitude. 
When  Moses  requested  him  to  show  him  his  glory, 

•^  The  Lord  passed  by  before  him,  and  proclaimed 
the  Lord,  the  Lord  God,  merciful  and  gracious,  long- 
suffering,  and  abundant  in  goodness  and  truth,  keeping 
mercy  for  thousands,  forgiving  iniquity,  and  transgres- 
sion, and  sin,  and  that  will  by  no  mecnis  clear  the guillifP 
Moses  says,  "  He  is  the  rock,  his  work  is  perfect ;  for 
all  his  ways  are  judgment  :  a  God  of  truth;  and  with- 
out iniquity,  just  and  right  is  he  !"  Elihu  says,  "  Far  be 
it  from  God  that  he  should  do  wickedness,  and  from  the 
Almighty  that  he  should  commit  iniquity."  David  says, 
''  The  righteous  Lord   loveth  righteousness.      Justice 


76  SERMON  V. 

and  judgment  are  the  habitation  of  his  throne  ;  mercy 
and  truth  go  before  his  face.  He  is  my  rock,  and  there 
is  no  unrigliteousness  in  him."  He  is  represented  as  a 
Being  of  immutable  veracity.  Balaam  under  a  divine 
impulse  says,  "  He  is  is  not  a  man,  that  he  should  lie ; 
neither  is  he  the  son  of  man,  that  he  should  repent  : 
hath  he  said,  and  shall  he  not  do  it  .'*  or  hath  he 
spoken,  and  shall  he  not  make  it  good  ?"  We  read  of 
the  hope  of  eternal  life,  which  God,  inho  cannot  //••,  prom- 
ised before  the  world  began.  To  give  greater  secu- 
rity to  the  heirs  of  this  promise,  God  confirmed  the 
immutability  of  his  counsel  by  an  oath,  "  That  by  two 
immutable  things,  in  which  it  was  impossible  for  God  to 
lie,  they  might  have  strong  consolation,  who  have  fled 
for  refuge  to  lay  hold  on  the  hope  set  before  them."  In 
these  divine  declarations,  God  claims  to  be  immutably 
holy,  faithful,  righteous,  just,  and  good  ;  and  these  im- 
mutable moral  attributes  constitute  the  highest  possi- 
ble perfection  of  moral  rectitude. 

3.  God  has  made  his  rational  creatures  capable  of  dis- 
cerning his  morale  as  well  as  natural  attributes.  He  has 
implanted  in  their  minds  a  moral  sense^  by  which  they 
can  distinguish  moral  beauty  from  moral  deformity  in 
moral  characters.  But  can  we  suppose,  that  he  would 
have  done  this,  if  he  knew  that  his  own  moral  charac- 
ter would  not  bear  examination  }  He  must  have  known, 
that  if  his  rational  creatures  should  discover  any  thing 
in  his  heart,  or  conduct,  which  was  contrary  to  moral 
rectitude,  it  would  dissolve  their  moral  obligation  to 
love  his  character,  to  obey  his  commands,  or  to  submit 
to  his  government,  and  lay  them  under  moral  obligation 
to  hate  him  supremely.  For  if  his  /tmr/ were  evil,  he 
would  be  the  most  odious  instead  oi"  the  most  amiable 
Being  in  tlie  universe.  His  conduct  in  maki.ij:  ns  com- 
petent to  judge  of  his  moral  rectitude,  is  complete  evi- 
dence of  the  perfection  of  his  moral  rectitude,  and  con- 
firms his  o  vn  declarations  concerning  it  in  his  word. 

4.  God  has  not  only  mnde  us  capable  of  judging  of 
his  moral  rectitude,  but  commanded  us  to  do  it.  "Judge, 
I  pray  thee,  between  me  and  my  vineyard."     '•  Are  not 


SERMOM   V.  77 

my  ways  equal  ?  are  not  your  ways  unequal  ?  saflh  the 
Lord."  His  knowledge  of  his  own  moral  perfections, 
is  the  only  ground,  upon  which  he  can,  with  propriety, 
or  even  safety,  appeal  to  us  in  respect  to  his  moral  rec- 
titude. And  since  he  has  made  the  appeal,  it  amounts 
to  irresistable  evidence  of  the  moral  perfection  of  his 
nature. 

5.  God  has  not  only  commanded  his  intelligent  crea- 
tures to  judge  of  his  moral  rectitude,  but  has  placed 
them  under  the  best  advantages  to  judge.  He  has 
placed  them  all  in  a  state  of  trial,  and  in  ditferent  parts 
of  the  universe,  where  they  have  had  great  opportuni- 
ties and  strong  inclinations,  to  examine  his  conduct 
with  the  strictest  scrutiny.  All  mankind  have  been  in  a 
state  of  trial  in  this  world  ;  but  some  have  been  more 
tried,  than  others.  No  men  on  earth,  perhaps,  were 
more  severely  tried  than  Abraham  and  Job.  And  their 
peculiar  trials  led  them  to  examine  the  hand  and  heart 
of  God,  and  to  discover,  if  possible,  some  injustice,  or 
want  of  goodness  in  God.  But  after  all  their  investi- 
gations into  the  divine  character  and  conduct,  they 
Were  obliged  in  conscience,  to  proclaim  to  the  world  his 
perfect  rectitude  in  all  his  dealings  towards  them.  The 
angels  of  heaven  have  had  much  greater  abilities,  ad- 
vantages, and  opportunities  to  look  into  the  works  and 
ways  of  God  ;  but  though  they  have  looked  with  the 
greatest  dihgence  and  attention,  yet  they  have  been 
constrained  to  proclaim,  in  the  strongest  terms,  the 
perfect  rectitude  of  the  divine  character  and  conduct. 
Isaiah  heard  the  heavenly  hosts  "  cry  one  to  another 
and  say.  Holy,  Holy,  Holy,  is  the  Lord  of  hosts  ;  the 
ivhole  earth  is  full  of  his  glory.^''  And  John  says  he  heard 
them  "  Sing  the  song  of  Moses,  the  servant  of  God,  and 
the  song  of  the  Lamb,  saying,  Great  and  marvellous 
are  tliy  works.  Lord  God  Almighty  ;  just  and  true  are  thy 
ways,  thou  King  of  saints."  Now,  if  the  greatest  and 
best  of  God's  intelligent  creatures,  after  their  strictest 
scrutiny  of  his  conduct  in  the  various  parts  of  the  uni- 
verse, have  not  been  able  to  discover  the  least  moral 
defect  or  imperfection  in  his  character  and  conduct,  we 


78  SERMON  V. 

may  confidently  believe,  that  he  possesses  the  perfec- 
tion of  moral  rectitude.  And  to  close  this  connected 
train  of  reasoning,  I  would  observe, 

6.  That  God  has  appointed  a'  day  for  the  very  pur- 
pose of  giving  all  his  intelligent  creatures  the  best  pos- 
sible opportunity  of  judging  of  his  moral  rectitude. 
The  day  of  judgment  is  called  the  day  of  the  revela- 
tion o^  ihe  righteous  judgment  of  God.  At  that  day 
God  will  unfold  all  his  own  desiofns  and  conduct  towards 
all  his  intelligent  creatures  ;  and  their  designs  and 
conduct  towards  him,  and  towards  one  another.  When 
all  these  things  shall  be  exhibited  before  the  minds  of 
the  whole  intelligent  creation,  God  will  give  them  the 
best  possible  opportunity  to  know,  with  the  highest  cer- 
tainty, whether  he  has  always  felt  and  acted  perfectly 
right,  in  the  creation,  government,  and  redemption  of 
the  world.  And  his  prediction  of  this  future  day  of  de- 
cision, aflfords  the  fullest  assurance,  at  present,  that  he 
knows  the  absolute  perfection  of  his  own  moral  recti- 
tude. But  though  this  be  a  truth  of  the  first  impor- 
tance, and  capable  of  being  established  by  plain,  con- 
clusive, irrcsistable  evidence  ;  and  has  been  gener- 
ally believed  in  all  ages,  by  those  who  have  enjoyed  the 
eacred  oracles ;  yet  it  may  be  a  question  how  they  came 
to  the  knowledge  of  the  moral  rectitude  of  their  great 
Creator,  and  supreme  Sovereign.  This  leads  me  to 
consider, 

II.  How  Abraham  could  know  that  God  is  a  being 
of  moral  rectitude.     Here  I  would  observe, 

1.  That  he  could  not  know  the  moral  rectitude  of 
God,  by  knowing  what  God  would  do,  to  promote 
the  highest  happiness  of  the  universe.  God.  indeed, 
knew  what  he  had  designed  to  do  to  promote  this  great 
and  important  object  ;  but  he  had  not  told  Abraham, 
or  any  other  man,  what  he  had  actually  designed  to  do. 
Abraham  could  not  judge  of  the  rectitude  of  his  moral 
character,  by  knowing  all  his  purposes,  respecting  the 
whole  intelligent  universe.  But  without  knowing  all 
the  purposes  of  God,  he  well  knew,  that  it  wa«  not  right 
for  him  to  punish  the  innocent. 


SERMON  V.  79 

2.  Abraham  could  not  know  the  moral  rectitude  of 
God,  by  knowing,  tliatthe  punishing  of  the  imiocen I  wou\d 
not  promote  the  highest  good  of  the  universe.  Tho' 
he  knew  this  to  be  sinful  and  wrong;  yet  he  could  not 
know  that  it  could  not  be  beneficial  in  the  tinal  result. 
For  he  knew,  that  God  had,  for  some  reason  or  other, 
introduced  ten  thousand  moral  evils  into  the  world. 
And  if  moral  evil  committed  by  men  might  promote  the 
highest  good  of  the  universe,  how  could  he  know  but 
that  moral  evil  committed  by  God,  might  promote  the 
same  important  purpose?  If  it  should  be  said,  that  the 
reason,  why  moral  evil  committed  by  men,  may  pro- 
mote the  general  good,  is  because  God  overrules  it  to 
this  end  ;  why  may  it  not  be  said  with  equal  proprioty, 
that  God  may  overrule  his  own  moral  evil  to  serve  the 
same  purpose!  How  could  Abraham,  then,  know,  that 
it  would  be  inconsistent  tor  God  to  punish  the  innocent 
Avith  the  guilty,  for  the  purpose  of  promoting  the  great- 
est good  of  the  universe,  if  he  should  overrule  it  to  that 
purpose  ?     But, 

3.  Though  Abraham  could  not  know  what  would  be 
right,  or  wrong,  for  God  to  do,  either  by  knowin<r  what 
had  a  direct  tendency  to  promote  the  highest  good  of  the 
universe  ;  or  what  had  an  indirect  tendency  to  promote 
that  great  and  important  object  ;  yet  he  could  know 
what  was  right,  or  wrong,  for  God  to  do,  to  answer  any 
purpose  whatever,  by  knowing  that  right  and  wrong,  or 
moral  good  and  evil,  are  founded  in  the  nature  of  things. 
Moral  good,  which  consists  in  true  benevolence,  "is 
morally  right  in  its  own  nature.  And  moral  evil,  which 
consists  in  selfishness,  is  morally  wrong  in  its  own  na- 
ture. This  mankind  know  to  be  true,  not  by  their  rca- 
so7i^  but  by  their  conscience.  Every  moral  agent  has  a 
moral  sense,  by  which  he  is  capable  of  distinguishing 
right  from  wrong,  or  moral  good  from  moral  evil.  The 
child  seven  years  old  is  as  capable  of  doing  this,  as  in 
any  period  of  his  life.  The  peasant  is  as  capable  of 
doing  this,  as  the  philosopher,  and  the  pagan,  as  the 
christian.  Benevolence  is  intrinsically  excellent,  and 
deserves  to  be  approved  and  reivardcd.     Selfishness  is  in- 


80  SERMON  V. 

trinsically  evil,  and  deserves  to  be  condemned  and  pun- 
ished. Moral  good  is  essentially  the  same  in  every 
moral  agent  ;  and  moral  evil  is  essentially  the  same  in 
every  moral  agent.  It  is  the  moral  nature  o^  benevo- 
lence, that  renders  it  morally  excellent ;  and  it  is  the 
natural  tendency  of  benevolence  to  ^vomoie  happiness ; 
that  renders  it  naturally  excellent.  It  is  the  moral  nature 
of  selfishness,  that  renders  it  morally  evil;  and  it  is  its 
natural  tendency  to  promote  misery.,  that  renders  it  natur- 
ally evil.  The  nature  of  benevolence  is  one  thing,  and 
its  tendency  another.  The  nature  of  selfishness  is  one 
thing,  and  its  tendency  another.  Thewa/?OTof  benevo- 
lence is  immutable,  and  cannot  be  altered  by  the  Deity. 
The  nature  of  selfishness  is  immutable.,  and  cannot  be  al- 
tered by  the  Deity.  But  the  tendency  of  benevolence, 
and  the  tendency  of  selfishness  may  be  altered.  The 
selfishness  of  Judas  in  betraying  his  master  for  thirty 
'  pieces  of  silver,  was  a  great  moral  evil  in  its  own  nature  ; 
but  its  tendency  under  the  circumstances  it  was  commit- 
ted, was  to  promote  the  highest  good -of  the  universe. 
And  this  holds  true  of  all  the  sin  in  the  world.  For 
God  has  declared  that "  the  wrath  of  man  shall  praise 
him,  and  the  remainder  of  wrath  he  will  restrain."  ^'ow, 
it  is  easy  to  see,  that  it  was  not  necessary  for  Abraham 
to  know,  what  would  be  the  tendency  of  God's  punishing 
i\\G  innocent  w\\\\  the  guilty,  in  order  to  know,  whether 
it  would  bo  wrong  in  God  to  do  it.  If  it  had  been  possi- 
ble for  him  to  have  known,  that  God's  punishing  the 
innocent  with  the  guilty,  would  have  had  a  direct  ten- 
dency to  promote  the  good  of  the  universe,  he  would 
have  known,  that  he  would  not  have  done  right  in  doing 
it.  Or  had  he  known,  that  his  doing  it  would  have  had 
an  indirect  tendency  to  promote  the  good  of  the  universe, 
still  he  would  have  known  that  it  would  not  have  been 
right  for  him  to  do  it.  He  was  perfectly  able  to  judge 
of  i\\Q  nature  of  God's  conduct,  without  knowing  either 
the  direct  or  indirect  tendency  o{\{.  If  it  weresupposa- 
ble,  that  benevolence  should  have  a  natural  tendency  to 
promote  misery  ;  still  it  would  be  morcdly  excellent  in  its 
own  nature.     Or  if  it  were  supposable,  that  selfishness 


SERMON  V.  8 1 

t^liould  have  a  natural  tendency  to  promote  happiness ;  still 
it  would  be  in  its  own  nature^  morally  evil.  If  there  Avere 
not  ail  intrinsical  excellence  in  benevolence,  and  an  in- 
trinsick  deformity  and  turpitude  in  selfishness,  it  would 
be  absolutely  impossible  for  any  man  to  know  whether 
he  ought  to  exercise  benevolence,  or  selfishness,  under 
different  circumstances.  Or  in  other  words,  it  would 
be  impossible  to  see  any  distinction  between  moral 
good  and  ncttural goo^  ;  wiora/ evil  and  natural  q\'\\.  It 
is  the  nature  of  a  voluntary  exercise  in  a  moral  agent, 
that  renders  it  morally  good,  and  not  its  tendency.  And 
it  is  the  nature  of  a  voluntary  exercise  in  a  moral  agent, 
that  renders  it  morally  evil,  and  not  its  tendency.  Abra- 
ham, therefore,  knew  the  moral  rectitude  of  God,  in  pre- 
cisely the  same  way,  that  God  himself  knew  his  own 
moral  rectitude.  He  knew  it,  by  knowing  the  intrin- 
xi\c\i.  excellence  of  his  benevolent  affections  ;  and  not  by 
the  tendency  of  them  to  promote  the  highest  good  of  the 
universe.  His  perfect  benevolence  was  prior,  in  the 
order  of  nature,  to  his  forming  his  great  design  of  cre- 
ation, and  therefore  the  excellency  of  his  benevolence 
did  not  depend  upon  its  tendency  to  create,  and  pro- 
mote the  good  of  the  universe.  God  did  not,  and  to 
speak  with  reverence,  could  not  discover  the  moral 
excellence  of  his  own  perfect  benevolence,  by  its  ten- 
dency to  do  good ;  for  its  moral  excellence  actually 
existed  before  he  had  determined  to  do  good.  And  it 
is  equally  true,  when  one  of  our  sinful  race  becomes 
truly  benevolent,  he  discovers  it  by  the  nature  of  the 
exercise,  and  not  by  its  tendency  to  do  good.  Men  often 
do  that  from  selfishness.,  which  under  present  existing 
circumstances,  has  a  tendency  to  do  good.  And  on 
the  other  hand  men  often  do  that  from  true  benevolence, 
which  under  present  existing  circumstances  tends  to 
do  evil.  But  who  will  say,  that  the  moral  excellence  of 
benevolence  is  destroyed  by  producing  an  uninlcnded, 
and  undesirable  effect  ?  Or  who  will  say  that  the  moral 
deformity  and  turpitude  of  selfishness  is  destroyed,  by 
producing  an  unintended,  but  desirable  effect?  If  the 
moral  nature  of  benevolence  cannot  be  determined  in 
11 


82  SERMON  V. 

one  case,  by  its  etiect,  it  cannot  be  determined  in  any 
other  case  by  its  effect.  And  if  the  moral  nature  ol 
selfishness  cannot  be  determined  in  one  case,  by  its  ef- 
fect, it  cannot  be  determined  in  any  other  case  by  its 
effect.  No  case  can  be  mentioned,  nor  conceived,  in 
uhich  the  moral  nature  of  any  free  voluntary  exercise 
of  the  mind  can  be  determined  by  the  good  or  evil  ef- 
fect produced.  It  is  absurd,  therefore,  to  suppose,  that 
the  moral  excellence  of  virtue  consists  in  its  tendency 
to  produce  happiness,  or  that  the  moral  evil  of  sin  con- 
sists in  its  tendency  to  produce  misery.  They  are 
both  founded  in  the  nature  of  things.  The  one  is  mor- 
ally excellent  in  itself  considered  ;  and  the  other  mor- 
ally evil  in  itself  considered,  without  any  regard  to  the 
cause  that  produces  them,  or  the  effect  that  follows 
from  them.  This  Abraham  knew,  and  consequently 
knew,  that  it  would  be  totally  inconsistent  with  the 
moral  rectitude  of  God,  to  punish  the  righteous  with 
the  wicked.  He  judged  so  not  from  the  unknown  con- 
sequences of  God's  punishing  the  innocent,  but  from 
the  well  known  nature  of  punishing  the  innocent.  He 
knew,  that  it  was  as  morally  impossible  for  God  to 
punish  the  innocent, as  it  Mas  for  him  to  lie,  or  to  do 
any  other  iniquity  :  And  every  other  man  in  the  world 
would  have  judged  as  Abraham  did. 

IMPROVEMENT. 

1.  If  God  be  a  beingof  moral  rectitude,  then  he  can 
never  do  evil,  that  good  may  come.  His  benevolence 
is  u.ider  the  constant  and  infallihle  guidance  of  his 
moral  rectitude.  It  is  morally  impossible  that  he 
should  do  what  is  wrong  in  the  nature  of  things,  to  pro- 
mote his  own  felicity  or  the  felicity  of  any  of  his  crea- 
tures. If  it  were  possible  for  him  to  see,  that  by  speak- 
ing any  thing  false,  or  by  doing  any  thing  unjust,  he 
could  promote  the  highest  good  of  the  universe  for  ev- 
er, his  moral  rectitude  would  render  it  morally  impos- 
sible for  him  to  do  any  such  act,  which  is  in  its  own  na- 
tnre  wrong.     It  is  upon  this  ground  alone,  that  the  in- 


SERMON  V.  83 

:4pired  writers  assert,  that  God  cannot  lie ;  that  it  is 
impossible  lor  him  to  lie  ;  and  that  there  is  no  unrighteous- 
ness in  him.  Though  he  can  overrule  the  sins  of  oth- 
ers to  promote  his  own  blessedness  and  the  general 
good  of  the  universe ;  jet  he  cannot  destroy  the  crim- 
inality and  ill  desert  of  sinners,  and  cause  them  to 
become  innocent.  And  though  it  were  naturally  pos- 
sible for  him  to  overrule  a  sinful  action  in  himself  to 
promote  the  highest  good  of  the  whole  universe  ;  yet  he 
could  not  destroy  the  criminality  and  guilt  of  that  ac- 
tion, and  consequently  it  is  morally  impossible,  that  he 
ever  should  do  a  sinful  action,  to  answer  any  purpose 
whatever.  But  if  the  criminality  of  a  sinful  action  con- 
sisted in  its  mere  tendency  to  promote  misery  and  not 
in  the  nature  of  it,  it  is  difficult  to  see  why  he  could  not 
do  iniquity,  and  overrule  it  for  his  own  glory,  as  well  as 
he  can  suffer  his  creatures  to  do  iniquity,  and  over- 
rule it  for  his  own  glory  ;  for  he  could  alter  the  tenden- 
cy of  his  own  sin  as  easily,  for  aught  we  know,  as  he 
can  alter  the  tendency  of  sin  in  his  creatures.  But  since 
his  moral  rectitude  consists  in  the  nature  of  his  pure 
benevolence,  and  not  in  its  tendency  to  do  good,  it  is 
morally  impossible,  that  he  should  do  evil  that  good 
may  come.  His  moral  rectitude  perfectly  governs  his 
boundless  benevolence  and  Almighty  jiower^  so  that  he  can 
no  more  do  evil,  than  he  can  cease  to  be.^  He  cannot 
punish  the  innocent  with  the  guilty.  He  cannot  break 
his  promises.  He  cannot  punish  one  of  his  creatures 
for  the  sin  of  another.  And  he  cannot  injure  the  least 
of  his  rational  creatures,  to  promote  the  happiness  of 
all  the  rest.  His  moral  rectitude  binds  him,  in  all  ca- 
ses, to  do  right. 

2.  If  God  be  a  being  of  moral  rectitude,  then  he  can 
never  approve  of  his  creatures  doing  evil,  that  good 
may  come.  Though  he  has  given  them  abundant  evi- 
dence in  his  word  and  providence,  that  he  does  over- 
rule all  tiie  evil  they  commit,  tor  his  own  glory,  and 
for  the  good  of  the  universe  ;  jet  he  has  never  given 
them  the  least  reason  to  believe,  that  he  approves 
of  their  doing  evil.     I  know  they  have  endeavoiu'cd  to 


84 


bLKMON  \. 


jugtilj  tliciiisclvcs  in  doing  evil,  because  he  has  let 
them  know,  that  lie  will  overrule  it  lor  his  own  glory. 
But  the  apostle  sharply  rebukes  them  lor  pretending 
to  draw  this  inference  Irom  liis  overruling  their  sin  for 
his  own  glory  and  the  good  of  his  holy  creatures.  He 
asks,  "What  if  some  did  not  believe?  shall  their  un- 
belief make  the  faith  of  God  without  effect?  God  for- 
bid :  yea,  let  God  be  true,  but  every  man  a  liar  :  as  it  is 
written,  that  thou  mightest  be  justified  in  thy  sayings, 
and  mightest  overcome  when  thou  art  judged.  But  if 
our  unrighteousness  commend  the  righteousness  of  God, 
what  shall  we  say?  Is  God  unrighteous  who  taketh 
vengeance  ?  (I  speak  as  a  man)"  or  an  objector  ;  "  God 
forbid:  for  then  how  shall  God  judge  the  world  ?  For 
if  the  truth  of  God  hath  more  abounded  through  my 
life  unto  his  glory  ;  why  yet  am  1  also  judged  as  a  sin- 
ner? and  not  rather,  (as  we  be  slanderously  report- 
ed, and  as  some  afhrm  that  avc  say,)  Let  us  do  evil  that 
good  may  come?  whose  damnation  is  just.*'  The 
apostle  here  does  not  deny,  that  he  had  said  that  God 
w'oidd  overrule  the  unrighteousness  of  men  to  his 
own  glory,  but  he  denies,  tiiat  he  had  ever  taught  that 
sinners  might  do  evil  that  good  may  come,  or  that 
God  could  not  or  would  not  punish  them  for  all  their 
unrighteousness.  For  he  says  their  damnation  would 
be  just,  and  God  would  be  unjust,  if  he  did  not  condemn 
and  punish  them  according  to  their  ill  desert. 

3.  If  God  be  a  being  of  moral  rectitude;  then  he 
will  not  punish  the  finally  impenitent  the  less,  on  ac- 
count of  the  oood  they  have  done  in  the  world.  It 
cannot  be  denied,  that  sinners  have  done  a  great  deal 
of  good  in  the  world.  The  builders  of  the  ark  did  a 
great  deal  of  good  in  building  it.  They  were  the 
means  of  saving  the  human  race  from  utter  destruc- 
tion. But  this  was  no  reason  why  they  should  not  per- 
ish alter  they  had  built  it.  Tlu^  utility  of  their  con- 
duct did  not  alter  the  nc(turc  oC  their  sins,  nor  diminish 
their  desert  of  everlasting  punishment,  .hidas  did  a 
great  deal  of  goml  by  betraying  (Christ.  He  was  in- 
strumental of  promoting  tlie  salvation  of  all  that   will 


SERMON  V. 


ever  be  saved.  But  this  did  not  alter  the  nature  of 
his  sin,  nor  diminish,  in  his  own  view,  his  just  desert 
of  endless  perdition.  Joseph's  brethren  did  a  great 
deal  of  good,  by  selling  him  to  the  Egyptians.  But 
this  did  not  alter  the  nature  of  their  malevolence,  or 
diminish  their  criminality,  in  their  own  view,  or  in  the 
view  ofGod.  If  sinners  do  prophecy,  work  miracles, 
preach  the  gospel,  and  do  ever  so  many  tilings,  w  hich 
promote  the  glory  of  God  and  the  good  of  others,  still 
the  selfishness  of  their  conduct  remains  the  same,  and 
deserves  the  same  punishment,  that  it  would  have  de- 
served, if  no  good  had  followed  from  it.  Accordingly, 
Christ  informs  sinners,  that  their  plea  of  having  done 
good  in  the  world,  will  be  of  no  avail  to  prevent  their 
final  condemnation  to  eternal  punishment,  at  the  last 
day.  This  is  a  sentinient  which  sinners  are  very  loth 
to  believe,  and  if  they  do  believe,  they  heartily  op- 
pose it.  They  choose  to  judge  of  their  own  conduct 
contrary  to  the  dictates  of  tlieir  own  conscience,  and 
contrary  to  the  plain  declarations  of  scripture.  But 
if  they  are  ever  saved,  they  v.ill  cordially  acknowl- 
edge, that  their  best  services  deserved  eternal  punish- 
ment. 

4.  If  God  be  a  being  of  moral  rectitude,  then  it  is 
morally  impossible,  that  he  should  ever  uijure  any  of  his 
creatures.  They  are  extremely  apt  to  think,  that  he 
often  injures  them,  both  by  withholding  good,  and  iii- 
llicting  evil.  But  he  never  withholds  good  iVom  any 
creature,  only  when  his  moral  rectitude  requires  him 
to  do  it.  He  is  good  unto  all,  and  his  tender  mercies 
are  over  all  his  w  orks  ifc  feels  perfectly  benevolent 
towards  all  his  enemies,  and  does  them  all  the  good, 
that  he  can  do  them  consistently  with  his  immutable 
rectitude.  He  causes  his  sun  to  rise  and  his  rain  to 
fall  upon  them,  and  gives  them  as  large  a  portion  of  the 
good  things  of  life,  as  he  can  consistently.  So  ihnthe 
never  can  injure  them,  by  withholding  any  good  thini: 
from  them,  whicli  his  perl'ect  rectitude  permits  him  to 
bestow.  Nor  can  he  injin-e  them,  by  inflicting  more 
pain  or   misery  upon  ihejn.  than   they  justly  deserve. 


86  SERMON  V. 

Though  millions  of  mankind  arc  every  day  ?uftenug 
extreme  pains  and  calamities  ;  yet  not  one  of  them  has 
any  just  ground  to  complain,  or  even  to  think  hard 
of  God,  on  account  of  the  evils  he  suffers,  and  though 
many  myriads  of  the  spirits  in  prison,  are  constantly 
suffering  the  weight  of  God's  wrath  ;  yet  they  have  no 
just  ground  to  complain,  or  even  to  think  hard  of  God. 
A  proper  sense  of  the  moral  rectitude  of  God,  in  the 
governiiient  and  disposal  of  his  creatures,  and  a  cordial 
reconciliation  to  it  would  silence  every  munnur  and 
complaint  in  the  minds  and  mouths  of  this  rebellious 
world.  And  it  is  nothing  but  a  firm  belief  of  the  mor- 
al rectitude  of  God,  and  a  cordial  approbation  of  it, 
that  does  now,  and  always  will  prevent  all  murmurs  and 
complaints  in  heaven,  in  the  view  of  the  damned. 
Though  the  effects  and  consequences  of  his  immuta- 
ble moral  rectitude,  are  unspeakably  dreadful ;  yet  the 
moral  rectitude  from  which  they  flow,  is  supremely 
amiable,  and  deserves  the  approbation  and  praise  of 
all  holy  beings,  and  will  induce  ihem  to  sing  alleluia, 
in  the  view  of  it  to  all  eternity.  They  will  rejoice, 
that  the  righteous  Lord  has  loved,  and  done  righteous- 
ness. 

5.  If  God  be  a  being  of  moral  rectitude  ;  then  all  the 
objectionswhichhavebeenmade  orcajibemade  against 
his  conduct  are  altogether  groundless.  For  he  has 
always  acted  agreeably  to  the  moral  rectitude  of  his 
nature.  If  it  be  said,  that  it  was  wrong  for  God  to  de- 
termine to  save  some,  and  not  all  mankind,  before  the 
foundation  of  the  world  :  there  is  no  just  foundation  for 
the  objection.  If  indeed  he  had  determined  to  punish 
a  part  of  mankind,  who  were  innoceist :  this  would  have 
been  a  solid  ground  of  objection.  But  he  did  not  de- 
termine to  do  this  :  he  only  determined  to  punish  a 
part,  and  not  all  who  were  guilty.  And  who  can  say, 
that  there  is  any  injustice  in  such  a  determination  ? 

If  it  be  said,  that  God  does  not  make  a  proper  dis- 
tinction between  good  and  bad  men  in  this  world:  the 
objection  is  grout)dless,  because  he  treats  them  all  bet- 
ter than  any  of  them  deserve. 


SEKMOX    V.  87 

If  it  be  said,  that  it  is  wrong  for  God  to  punish 
men  for  doing  that,  which  he  enables  them  by  his  uni- 
versal inlluence  over  their  minds  to  do;  the  objection 
is  groundless,  because  he  does  not  punish  them  if  they 
are  not  guilty  ;  but  if  they  are  guilty,  then  they  deserve 
to  be  punished,  and  he  does  right  in  punishing  them. 
They  know,  that  they  act  freely  under  his  influence, 
and  consequently  when  they  do  wrong,  it  is  because 
they  choose  to  do  wrong,  and  such  a  sinful  choice,  de- 
serves to  be  condemned  and  punished,  they  themselves 
being  judges.  Sinners  often  condemn  themselves  as 
Judas  did,  and  Joseph's  brethren  did,  for  doing  that 
which  God  enabled  and  disposed  them  to  do  to  pro- 
mote his  own  glory.  Since  God  always  acts  agreeably 
to  the  moral  and  immutable  rectitude  of  his  nature,  he 
always  acts  right,  and  never  gives  the  least  ground  of 
just  complaint,  in  any  part  of  his  conduct  towards  hie 
rebellious  and  murmuring  creatures. 

6.  Since  God  is  a  being  of  perfect  moral  rectitude, 
all  his  works  will  eventually  praise  him.  They  will 
deserve  and  receive  the  approbation  and  praise  of  all 
his  holy  creatures.  They  will  discover  not  only  the 
wisdom  and  goodness  of  the  divine  character  dis- 
played in  them,  but  the  perfect  rectitude  of  the  divine 
conduct.  Without  the  discovery  of  God's  moral  rec- 
titude, there  could  be  no  just  foundation  to  praise 
him  for  any  or  all  his  works.  This  is  the  reason,  why 
the  great  works  of  Nebuchadnezzar,  Alexander,  and 
the  Ca3sars,  will  eventually  lose  all  their  praise. 
They  never  had,  nor  displayed  any  moral  rectitude  in 
all  they  did,  and  consequently  all  they  did  will  final- 
ly redound  to  their  everlasting  reproach,  and  self 
condemnation.  But  the  works  of  God  will  shine 
brighter  and  brighter  to  all  eternity,  and  aflbrd  new 
arguments  of  gratitude  and  praise  to  all  the  hosts  of 
heaven. 

7.  If  God  be  a  being  of  moral  rectitude  ;  then  the 
weight  of  his  wrath  will  be  insupportable  to  the 
finally  miserable.  They  Aviil  know,  that  he  does  not 
punish  them   from   malice,  revenge  or  malevolence. 


88  SERMON    V. 

but  from  true,  pure,  disinterested  benevolence  and 
justice.  This  will  add  an  emphasis  to  their  punish- 
ment, which  they  cannot  support.  They  must  sink 
under  it,  though  they  bid  defiance  to  it  before  it 
cofnes.  It  is  a  fearful  thing  to  fall  into  the  hands 
of  a  holy  God.  Unspeakahly  more  fearful  than  if 
he  were  not  holy.  No  selfish  creature,  perhaps,  would 
punish  his  worst  enemies  for  ever.  Satan  would  not. 
His  malice  may  be  satiated  ;  but  moral  rectitude  can 
never  be  satisfied,  without  giving  sinners  a  just  re- 
compense of  reward. 

8.  If  God  be  a  being  of  moral  rectitude  ;  then  it  is 
the  immediate  and  important  duty  of  sinners  to  be- 
come reconciled  to  him.  He  has  never  done  them 
any  injury,  but  has  always  done  them  good.  They 
have  never  had  any  reason  to  hate  and  oppose  him. 
But  they  have  always  had  good  reasons  to  love  and 
serve  him.  And  they  must  become  reconciled  to 
him,  or  he  will  be  obliged  by  the  rectitude  of  his 
nature  to  punish  them  for  ever.  He  now  invites  them 
to  be  reconciled  ;  he  now  commands  them  to  be  re- 
conciled ;  and  he  now  tlireatens  to  destroy  them,  if 
they  finally  refuse  to  be  reconciled  to  him  upon  his 
own  gracious  terms. 

Finally,  if  God  be  a  being  of  moral  rectitude,  then 
all  his  cordial  friends  are  safe.  They  are  the  righteous, 
whom  he  will  not  destroy  with  the  wicked.  He  has 
promised  them  eternal  life,  and  his  faitliiulness  cannot 
fail.  They  are  safe  amidst  all  the  evils  and  calami- 
ties which  fall  upon  the  wicked  world  in  this  life. 
Abraham  was  safe,  while  he  stood  a  solemn  spectator 
of  the  destruction  of  Sodom  and  Gomorrah.  Saints 
are  safe,  while  thousands  fall  on  their  right  hand  and 
on  their  left,  and  sink  down  in  endless  darkness  and 
despair.  And  though  they  may  suffer  many  fiery 
trials  in  their  way  to  heaven,  as  Abraham  did,  yet 
they  will  soon  come  out  of  great  tribulations,  and  sit 
down  with  Abraham,  Isaac  and  Jacob  in  the  kingdom 
ofglory.     Amen. 


SERMON  VI. 


THE  GOODNESS  OF  GOD. 


PSALM  cxix.  68. 
Thou  art  good  and  doest  good. 

David  was  early  and  intimately  acq"^"^^ed  with 
God.  From  his  youth  he  delighted  to  contemplate 
upon  the  works  and  ways  of  God,  and  to  trace  all 
secondary  causes  to  the  first  and  supreme  cause. 
While  he  watched  his  flocks  by  night,  and  surveyed 
the  shining  orbs  above,  his  pious  heart  led  him  to  ex- 
claim in  the  language  of  joy  and  praise,  "  The  heavens 
declare  the  glory  of  God  and  the  firmament  showeth 
his  handy  work."  He  had  an  eye  to  see  God  in  the 
works  of  providence  as  well  as  in  the  works  of  crea- 
tion. And  the  longer  he  observed  the  divine  conduct 
towards  himself  and  towards  the  rest  of  mankind,  the 
more  he  was  convinced  of  the  goodness  of  God.  He 
was  able  to  say,  from  his  own  experience  and  obser- 
vation, in  his  nearest  approach  to  God,  "  Thou  art 
good,  and  doest  good."  The  plain  import  of  these 
w  ords  is. 

That  God's  goodness  moves  him  to  do  good.  1  shall, 

I.  Describe  the  goodness  of  God ;  and, 

II.  Show  that  it  moves  him  to  do  good. 

I.  The  first  thino-  is,  to  describe  the  goodness  of 
God.  .  . 

Goodness  is  the  same  in  God  as  in  man.  In  man  it 
comprizes  every  amiable,  moral  quality  of  the  heart, 
and  signifies  the  same  as  general  benevolence,  which 
is  the  essence  of  every  virtuous  or  holy  affection. 
There  are  benevolent  and  selfish  affections ;  goodness 
consists  in  benevolent  affections,  and  badness  in  selfisli 

12 


90  SERMON    VI. 

ones.  God  is  love,  and  all  his  goodness  consists  in 
love  ;  which  is  something  entirely  distinct  from  his 
power,  or  knowledge,  or  any  other  natural  perfection. 
//  is  his  heart.  Goodness  in  every  moral  being  lies  in 
his  heart,  and  consists  in  benevolent  affections.  But 
though  the  goodness  of  God  lies  in  his  heart,  and  con- 
sists  in  benevolent  affections  ;  yet,  in  various  respects, 
it  is  superiour  to  the  goodness  of  all  other  beings. 
For, 

1.  His'goodness  is  absolutely />Mre  andfreefrom  every 
thing  of  a  selfish  or  sinful  nature.  Though  some  men 
are  really  good  in  this  life,  yet  their  goodness  is  mix- 
ed with  a  great  deal  of  evil.  Their  benevolent  affec- 
tions do  not  ffow  in  a  constant,  uninterrupted  stream ; 
but  are  often  obstructed  by  unholy  and  unfriendly  af- 
fections. They  do  not  always  feel  the  same  love  to 
God,  nor  the  same  love  to  man.  Their  hearts  are 
composed  of  discordant  and  diametrically  opposite 
exercises.  Their  goodness  is  like  the  morning  cloud 
and  early  dew,  which  soon  vanisheth  away.  But  the 
goodness  of  God  is  constant,  uninterrupted,  and  entire- 
ly free  from  every  discordant  affection.  No  selfish 
feeling  ever  existed  in  his  heart.  His  heart  is  all 
goodness,  and  full  of  holy,  kind,  and  benevolent  affec- 
tions. He  is  in  scripture  called  the  Holy  One.  His 
holiness  consists  in  his  goodness,  and  his  goodness  is 
without  the  least  alloy,  or  impure  mixture  of  unholi- 
ness,  unrighteousness,  injustice,  or  malevolence. 

2.  His  goodness  is  not  only  jjure.,  but  perinanent. 
The  immutability  of  his  goodness  results  from  the 
immutability  of  his  existence  and  natural  attributes. 
His  existence  is  immutable,  because  it  is  necessary 
and  independent,  and  his  power,  knowledge;  and  wis- 
dom are  equally  independent  and  necessary.  And 
since  his  existence  and  all  his  natural  attributes  are 
immutable,  we  cannot  sec  any  cause  or  reason  for  any 
change  in  his  goodness.  All  created  beings  are  de- 
pendent in  respect  to  their  existence  and  all  their  nat- 
ural powers  and  faculties;  therefore  we  can  easily 
conceive,  that  after   they  have  possessed  pure  good- 


^ERMOX  VI.  91 

ness,  they  may  become  partially,  or  totally  destitute  of 
it.  There  is  nothing  incredible  in  the  account  Ave 
have  of  the  angels,  who  kept  not  their  first  estate. 
Though  they  were  created  perfectly  holy  and  good ; 
yet  they  might  lose  their  perfect  goodness,  and  be- 
come entirely  sinful.  There  is  nothing  incredible  in 
the  first  apostacy  of  our  first  parents.  Though  they 
were  formed  in  the  moral  image  of  their  maker,  and 
were  possessed  of  a  pure  heart  ;  yet  they  were  depe,n- 
dent  for  the  continuance,  as  well  as  for  the  first  exis- 
tence of  their  moral  rectitude.  But  we  cannot  con- 
ceive of  any  thing  either  ivithout,  or  wilkin  a  self  exis- 
tent and  independent  being  that  should  be  a  cause  of 
intercepting,  diminishing  or  destroying  his  goodness. 
We  may,  therefore,  justly  conclude,  that  his  goodness 
is  permanent  and  immutable  as  his  existence.  David 
expressly  declares,  that  his  goodness  is  unchangeable 
and  everlasting,  in  the  hundred  and  thirty-sixth  psalm, 
he  devoutly  and  gratefully  cries,  "'  O  give  thanks  unto 
the  Lord;  for  he  is  good  :  for  his  mercy  endureth  for 
ever."  And  he  repeats  the  declaration  more  than 
twenty-five  times  in  this  psalm.  In  the  fifty-second 
psalm,  he  expressly  asserts,  "  The  goodness  of  God 
endureth  continually."  And  to  the  friends  of  God  he 
says,  "  Enter  into  his  gates  with  thanksgiving,  and  in- 
to his  courts  with  praise  :  be  thankful  unto  him,  and 
bless  his  name.  For  the  Lord  is  good :  his  mercy  is 
everlasting :  and  his  truth  endureth  to  all  generations,''' 
His  faithfulness  cannot  fail,  because  his  goodness  can- 
not fail,  and  both  are  permanent  and  immutable,  as 
his  necessary  and  eternal  existence. 

3.  His  goodness  is  universal  as  well  as  pure  and  per- 
manent. The  goodness  of  men  and  angels  is  limited. 
It  caimot  extend  any  further  than  their  knowledge 
extends,  and  their  knowledge  is  very  imperfect.  But 
God's  knowledge  is  universal  and  unbounded.  He 
knows  himself  and  all  his  creatures,  whether  rational, 
or  irrational,  and  regards  them  all  with  a  benevolent 
and  impartial  eye.  He  is  good  to  the  just  and  to  the 
unjust,   and  to  the  meanest  rreature  in    the    air.  the 


92  SERMON  VI. 

earth,  and  the  ocean.  He  is  good  to  the  fowls  of  hea- 
ven, the  beasts  of  the  earth,  the  fish  of  tlie  sea,  and 
to  every  living  creature.  He  sees  them  all  at  one 
intuitive,  comprehensive  view,  and  feels  truly  benevo- 
lent to  them  all.  He  is,  strictly  speaking,  '•'•  good  unto 
all :  and  his  tender  mercies  are  over  all  his  works." 
He  stands  in  the  same  relation  to  all  his  creatures,  and 
feels  the  same  kind  of  benevolent  affections  towards 
them  all.  His  goodness  pervades  and  tills  the  uni- 
verse. 

4.  His  goodness  is  perfect  in  degree,  as  well  as  in 
purity,  permanency,  and  universality.  His  goodness 
bears  proportion  to  all  his  other  attributes.  His  be- 
nevolent feelings  as  much  surpass  the  benevolent  feel- 
ings of  any  or  all  his  creatures,  as  his  power,  his 
knowledge,  and  his  wisdom  surpasses  theirs.  He  loves 
with  all  his  heart,  with  all  his  mind,  and  with  all  his 
strength.  In  this  respect  there  is  none  good  but  God. 
His  goodness,  in  point  of  strength  and  ardour,  is  infi- 
nitely superiour  to  the  goodness  of  any  benevolent 
creature  in  the  universe.  Yea,  there  is  a  greater 
amount  of  goodness  in  one  exercise  of  his  benevolence, 
than  in  all  the  benevolent  feelings  of  all  benevolent 
creatures,  through  every  period  of  their  existence. 
He  loves  his  creatures  iniinitely  more,  than  they  ever 
did,  or  ever  will  love  him,  or  one  another.  1  now 
proceed  to  show, 

11.  That  the  goodness  of  God  moves  him  to  do 
good.  The  psalmist  ascribes  the  goodness  of  his 
conduct  to  the  goodness  of  his  heart.  "  Thou  art 
good,  and  doest  good."  It  is  the  heart  that  moves  ev- 
ery intelligent  being  to  act.  A  good  heart  cannot  fail 
to  move  a  good  being  to  do  good.  We  have  shewn 
that  God  is  a  good  being,  and  his  heart  governs  all  the 
other  perfections  of  his  nature,  and  lays  him  under  a 
moral  necessity  of  employing  all  his  knowledge,  wis- 
dom, and  power  to  gratify  his  benevolent  desires. 
Though  the  heathen  philosophers,  and  many  other 
learned  men,  have  been  ready  to  imagine,  that  an  eter- 
nal, independent,  and    perfectly  happy  being  would 


SERMON  VI.  93 

have  no  possible  motive,  to  act,  or  produce  any  effect  ; 
yet  it  is  much  easier  to  conceive  ot"  liis  activity,  than 
of  his  inactivity.  Goodness,  or  pure  benevolence  is 
the  most  active  principle  in  nature.  We  cannot  con- 
ceive how  an  intinitely  powerful  and  intelligent  being, 
possessed  of  perfect  benevolence,  should  never  em- 
ploy his  wisdom  and  power  to  answer  any  benevo- 
lent purpose,  or  how  God  should  exist  from  eternity  to 
eternity,  without  displaying  his  great  and  glorious  at- 
tributes in  doing  good.  This  then  leads  me  to  ob- 
serve, 

1.  The  goodness  of  God  must  have  moved  him  to 
form,  before  the  foundation  of  the  world,  the  best  pos- 
sible method  of  doing  the  greatest  possible  good.  His 
goodness  must  have  moved  him  to  employ  his  wisdom 
in  the  best  possible  manner.  And  it  is  the  proper 
province  of  wisdom  to  form  wise  designs ;  that  is,  to 
devise  the  best  ends,  and  the  best  means  to  accom- 
plish them.  The  wisdom  of  God  enabled  him  to  dis- 
cover, among  all  possible  modes  of  doing  good,  that 
which  was  absolutc^ly  the  best,  and  his  periect  good- 
ness disposed  him  to  adopt  that  best  mode  of  opera- 
tion. Divine  goodness  laid  the  divine  being  under  a 
moral  necessity  of  forming  all  his  purposes  of  doing 
good  as  early  as  possible.  When  he  saw  what  was 
best  for  him  to  do,  he  was  morally  obliged  to  do  it ; 
and  he  could  no  more  neglect  to  determine  to  do  all 
that  his  infinite  wisdom  saw  best  to  be  done  ;  than  he 
could  cease  to  be  perfectly  wise  and  good.  Not  to 
determine  to  do  the  greatest  good,  when  he  clearly 
saw  what  it  was,  would  have  been  inconsistent  with 
his  perfect  rectitude.  As  the  goodness  of  God  must 
have  moved  him  to  act :  so  it  must  have  moved  him  to 
determine  to  act  in  the  wisest  and  best  manner,  or  to 
do  the  greatest  good.  There  being  no  defect  in  his 
wisdom,  nor  in  his  goodness,  nor  in  hi'^  power,  these 
perfections  united  must  have  moved  him  to  devise, 
fix,  and  determine,  the  best  possible  way  of  doing  the 
greatest  good,  ft  was  impossible  for  God,  who  was 
perfectly  wise  and  good,  to  devise  and  adopt  a  plan  of 


94  SERMON  VI. 

operation,  which  was  not  the  best  that  could  be  devis- 
ed and  adopted.  For  the  least  defect  or  imperfection 
in  the  divine  purposes  would  argue  a  natural  or  moral 
defect  in  his  character.  So  that  we  may  safely  con- 
clude, that  the  perfect,  immutable,  and  universal 
goodness  of  God  did  actually  move  him,  to  devise  and 
adopt  the  best  possible  method  of  doing  the  greatest 
possible  good,  before  the  foundation  of  the  world. 

2.  The  perfect  goodness  of  God  must  have  moved 
him  to  bring  into  existence  the  best  possible  system  of 
intelligent  creatures.  It  must  have  moved  him  to  give 
existence  to  the  best  iiumber  of  beings.  The  number 
could  not  be  infinite,  but  must  be  limited.  And  in  the 
limitation,  there  was  room  for  the  display  of  perfect 
w  isdom  and  goodness,  to  devise  and  fix  upon  the  best 
possible  number.  He  must  have  fixed  the  exact  num- 
ber of  angels,  of  men,  and  of  animals,  as  well  as  the 
ex.^ct  number  of  the  heavenly  luminaries  and  material 
objects.  He  must  have  determined  what  variety  there 
should  be  in  the  natural  and  moral  qualities  of  the  mor- 
al system  to  make  it  the  most  perfect.  And  he  must  have 
determined  to  make  just  such  a  natural  and  moral 
world  as  he  has  actually  made. 

3.  The  goodness  of  God  continually  moves  him  to 
exert  his  power  and  wisdom  in  governing  all  his  crea- 
tures and  all  his  works,  in  the  wisest  and  best  manner. 
His  perfect  goodness  makes  him  the  most  active  being 
in  the  universe.  He  is  neither  weary,  nor  faint.  He 
never  slumbers  nor  sleeps.  He  constantly  does  all 
that  it  is  necessary  for  him  to  do,  in  order  to  govern  the 
whole  creation  in  the  wisest  and  best  manner.  He  is 
actively  concerned  in  all  the  good  that  is  done  in  every 
part  of  the  universe.  He  guides  tlie  hands  and  hearts 
of  all  his  creatures  in  all  the  good  they  do,  whether 
intentionally,  or  unintentionally.  Notwithstanding 
the  stupidity,  ingratitude,  and  disobedience  of  multi- 
tudes of  his  intelligent  creatures,  his  goodness  prompts 
liim  to  pour  down  the  blessings  of  his  providence 
upon  them  in  constant  and  copious  streams.  He -sat- 
isfies the  desires  of  every  living  creature,  and  fills  the 


SERMON    VI.  95 

mouths  ot"  all  mankind  with  food  and  gladness.  He 
bestows  as  many  and  as  great  favours  upon  this  sinful 
world,  as  it  is  morally  possible  for  him  to  bestow. 
He  treats  every  individual  creature  as  well  as  the 
good  of  his  great  system  will  allow.  His  impar- 
tial goodness  leads  him  to  regard  the  whole  more 
than  a  part,  and  to  govern  individuals  in  subser- 
viency to  the  good  of  his  whole  family  in  heaven  and  on 
earth.  Though  the  goodness  of  God  moved  him  to 
do  great  good  in  the  works  of  creation ;  yet  it  has 
moved  him  to  do  unspeakably  more  good  in  the  works 
of  providence.  He  has  been  doing  good  every  mo- 
ment in  every  part  of  the  universe,  tor  nearly  six  thou- 
sand years ;  nor  is  there  a  rational,  nor  irrational  crea- 
ture that  has  ever  existed,  but  has  felt  the  intluence  of 
his  universal  and  constant  goodness.  But  it  may  be 
further  observed, 

4.  That  the  perfect  goodness  of  God  must  move 
him,  to  make  the  intelligent  universe  as  holy  and  hap- 
py as  possible,  through  the  interminable  ages  of  eter- 
nity. He  will  do  as  much  good  to  his  creatures,  as  it 
is  possible  in  the  nature  of  things  that  he  should  do. 
His  power  and  wisdom  will  always  be  under  the  influ- 
ence of  his  permanent,  immutable,  and  universal 
goodness.  He  will  never  be  less  able,  or  less  dispo- 
sed to  do  good,  in  time  to  come,  than  in  time  past. 
He  has  formed  the  best  plan  to  do  good  for  ever,  and 
he  is  able  to  do  all  the  good  that  he  has  determined  to 
do  from  eternity.  He  has  all  his  creatures  under  his  eye 
and  under  his  control,  and  will  employ  them  all,  to 
promote  the  general  good  of  the  universe.  God  can 
no  more  cease  to  do  good,  than  he  can  cease  to  be 
good  ;  and  he  can  no  more  cease  to  be  good,  than  he 
can  cease  to  exist.  The  good  he  has  done  bears  no 
more  proportion  to  the  good  he  will  do,  tlian  time  bears 
proportion  to  eternity.  He  means  to  make  all  his 
goodness  pass  before  the  eyes  of  all  his  intelligent 
creatures.  Angels  and  men  will  be  as  capable  of 
enjoying  holiness  and  happiness  after  the  end  of  the 
world,    as  they  were  before,  and  God  will  be  as  able, 


96  SERMON  VI. 

and  as  much  disposed  to  make  them  holy  and  happy, 
after  that  period  as  before;  therefore,  as  long  as  his 
boundless  power  and  goodness  remain,  we  may  be 
certain,  they  will  be  incessantly  and  perpetually 
employed  in  augmenting  the  holiness  and  happiness 
of  the  blessed  inhabitants  of  heaven.  And  who  can 
conceive  to  what  a  height  of  felicity  God  can  and  will 
raise  the  objects  of  his  complacency  and  delight,  in 
future  and  eternal  ages  !  Thus  it  appears  from  the  na- 
ture and  permanency  of  divine  goodness,  that  God 
must  make  the  intelligent  universe  as  holy  and  happy 
as  their  natures  will  admit,  through  every  period  of 
their  interminable  existence.  This  important  and 
consoling  truth  is  not  supported  by  fine  spun  reason- 
ings, but  is  demonstrated  by  the  immutability  of  the 
existence  and  perfections  of  God. 

1  now  proceed  to  the  improvement  of  the  subject 
and  observe, 

1.  The  goodness  of  God  is  discoverable  by  the  light 
of  nature.  It  is  a  question,  which  has  been  frequent- 
ly and  warmly  agitated,  whether  the  goodness  of  God 
can  be  discovered  by  the  works  of  God,  without  his 
■word.  But  if  God  be  not  only  good,  but  does  good  ;'then 
we  may  fairly  conclude,  that  his  goodness  may  be  dis- 
covered by  his  works  alone,  witliout  the  aid  of  divine 
revelation.  It  is  a  common  and  infallible  maxim,  that 
actions  speak  louder  than  words.  The  goodness  of  men 
is  more  clearly  and  certainly  discovered  by  their  con- 
duct., than  by  their  declarations.  It  is  true,  that  detached 
parts  of  their  conduct  may  be  ambiguous  or  doubtful, 
and  their  actions  may  appear  better  than  they  are; 
but  this  is  because  we  cannot  always  know  from 
what  motives  they  act.  But  taking  the  whole  of  their 
conduct  together,  it  affords  the  highest  evidence  we 
can  have  of  their  goodness;  certainly  much  higher, 
than  any  declarations  they  can  make.  But  if  it  be  true, 
that  God  is  good,  and  his  goodness  governs  all  his  con- 
duct; then  his  conduct  is  the  highest  possible  evi- 
dence of  his  perfect  goodness.  His  word  is  only  an 
evidence  of  his  goodness,  after  his  goodness  has  been 


SERMON  VI.  97 

vlemonstrated  by  his  works.  After  wc  have  demon- 
strated, that  God  is  good,  by  his  ivorks,  then  we 
know  that  he  speaks  the  truth  in  his  word,  when 
he  declares  that  he  is  good ;  but  before  we  have  demon- 
strated by  his  works^  that  he  is  good,  we  cannot  know 
that  he  speaks  the  truth,  when  he  tells  us  in  his 
word  that  he  is  good.  It  is  not  only  true,  that  the 
goodness  of  God  may  be  discovered  by  his  zvorks,  but 
it  is  true,  that  his  goodness  cannot  be  discovered  in  any 
other  way,  either  in  this  world  or  in  the  world  to 
come.  For,  if  the  evils  in  this  world  be  an  argument 
against  his  goodness,  greater  evils  in  another  world 
will  be .  stronger  arguments  against  it.  It  is  said  by 
those,  who  deny,  that  the  goodness  of  God  can  be  dis- 
covered by  his  ivorks  in  this  world,  that  we  do  not 
know  how  he  will  treat  mankind  in  a  future  state,  with- 
out the  aid  of  the  bible  ;  he  may,  notwithstanding  his 
apparent  goodness  towards  them  in  this  life,  annihilate 
them,  or  make  them  perfectly  miserable.  But  we  can- 
not know  the  contrary  to  this  merely  by  his  word  ;  for 
though  he  has  promised  to  make  some  of  them  happy; 
yet  we  cannot  know  that  he  will  fulfil  his  promise,  with- 
out knowing  by  his  works,  that  he  is  perfectly  and 
immutably  good.  The  loorks  of  God,  therefore,  afford 
us  the  first  and  most  infallible  evidence,  that  God  is 
good.  Accordingly,  the  apostle  asserts,  that  all  the 
nations  of  the  earth  may  discover  the  goodness  of  God 
by  his  ivorks^  and  are  inexcusable,  if  they  do  not.  He 
says,  "  because  that  which  may  be  known  of  God  is 
manifest  in  them  ;"  that  is,  the  heathens,  "  for  God  hath 
shewed  it  unto  them.  For  the  invisible  things  of  him 
from  the  creation  of  the  world  are  clearly  seen,  being 
understood  by  the  things  that  are  made,  even  hio 
eternal  power  and  Godhead.;  so  that  they  are  without 
excuse."  It  is  not  for  want  of  evidence,  by  the  ivorks 
of  God,  that  the  pagan  world  have  not  discovered  the 
being  and  goodness  of  the  only  living  and  true  God, 
but  because  of  their  moral  depravity,  and  their  crimi- 
nal stupidity  arising  from  it.  All  men  might  discover 
the  goodness  of  God,  which  he  is  daily  and  constant* 
13 


98  SERMON  VI. 

\y  acting  out  before  them,  if  they  would  crilicall_y'  and 
impiutially  attend  to  his  rror/;?,  which  atlbrd  the  high- 
est possible  evidence  he  can  give  them  of  his  goodness, 
either  in  this  life,  or  the  next. 

2.  If  God  always  acts  under  the  influence  of  pure, 
permanent,  universal,  and  perfect  goodness ;  then  all 
the  objections,  that  ever  have  been  made,  or  ever  can 
be  made,  against  any  part  of  his  conduct,  are  ob- 
jections against  his  goodness,  which  must  be  alto- 
gether unreasonable  and  absurd.  Our  eyes  must  be 
evil,  if  we  object  against  God,  because  he  is  good. 
But  if  we  object  against  any  part  of  his  conduct,  we 
object  against  his  goodness  ;  for  whatever  he  has  done, 
he  has  been  moved  to  do,  by  his  pure  and  perfect 
goodness.  It  is  as  certain  that  his  whole  conduct 
is  good,  as  that  his  whole  heart  is  good.  So  that 
we  cannot  object  against  a  single  instance  of  his  con- 
duct, without  virtually  objecting  against  his  goodness. 
This  will  appear,  if  we  distinctly  consider  any  objec- 
tions we  have  ever  formed  against  any  part  of  his  con- 
duct. 

If  we  object  against  his  forming  any  or  all  his  pur- 
poses from  eternity,  we  object  against  his  goodness; 
for  his  goodness  required  him  to  Ibrm  his  purposes  as 
soon  as  his  perfections  enabled  him  to  form  them,  or 
as  soon  as  he  knew  what  was  best  lor  him  to  do.  But 
his  essential  knowledge  enabled  him  to  know  what 
was  best  for  him  to  do  from  eternity ;  and  when  he 
knew  this,  he  could  not  consistently  with  his  perfect 
knowledge  and  goodness,  delai^  forming  all  his  purpo- 
ses, because  there  could  be  no  reason  for  his  delaying: 
and  to  (khi/  without  reason  must  have  been  contrary 
to  his  perfect  rectitude.  He  acted  under  the  influence 
of  his  perfect  goodness  in  tbrming  his  purposes 
from  eternity;  nnd  in  forming  just  such  purposes  as  he 
did  form.  We  cannot  therefore  object  against  his 
(brming  his  purposes  from  eternity,  nor  against  any 
purposes  lie  did  then  form,  without  objecting  agaigst 
bis  goodness;  for  his  whole  conduct  in  forming  his  pur- 
poses was  the  genuine  fruit  of  his  unerring  wisdom,. 


SERMON    VI.  99 

guided  by  his  pure,  impartial,  and  universal  benevo- 
lence, which  ought  to  be  loved  and  approved  by  every 
intelligent  creature. 

If  we  object  against  God's  conduct  in  placing  Ad- 
am as  the  publick  head  of  mankind,  and  suspending 
their  moral  character  upon  the  condition  of  his  perfect 
obedience,  we  object  against  his  goodness,  which  mov- 
ed him  to  place  Adam  and  his  posterity  in  such  a  crit- 
ical and  dangerous  state.  God  might  have  determin- 
ed, that  each  individual  of  the  human  race  should  have 
been  placed  as  the  angels  were,  without  any  publick 
head,  whose  single  act  should  so  deeply  affect  niillions 
and  millions  of  others.  But  his  perfect  goodness  mov- 
ed him  to  appoint  Adam  to  be  the  publick  head  of  all 
his  posterity,  that  by  one  man's  disobedience,  many 
should  be  made  sinners.  And  since  divine  goodness 
determined  this  important  event  we  cannot  have  the 
least  reason  to  object  against  it. — If  we  object  against 
God's  agency  in  governing  the  hearts  and  conduct  of 
mankind  in  the  manner  he  does,  we  object  against  his 
goodness.  For  every  act  of  his  government  is  an  act  of 
pure  goodness,  which  seeks  the  highest  good  of  the 
universe.  He  could,  if  he  pleased,  make  everyone  of 
mankind  act  entirely  right,  and  prevent  every  one  from 
acting  wrong;  and  it  is  owing  to  his  goodness,  that  he 
does  not  govern  the  moral  world  in  this  manner.  He 
could  have  prevented  all  natural  and  moral  evil  from 
coming  into  the  world,  if  he  had  pleased;  and  he 
could  now  banish  all  natural  and  moral  evil  from  the 
world,  if  he  pleased.  But  his  perfect  and  universal 
goodness  moves  him  to  overrule  both  natural  and  mor- 
al evil,  for  the  benefit  of  the  universe,  and  who  can 
object  against  it,  without  objecting  against  his  good- 
ness ? 

If  we  object  against  his  saving  one  person,  and  de- 
stroying another,  according  to  his  original  purpose, 
which  he  purposed  in  Christ  Jesus,  we  object  against  his 
goodness.  For  it  was  pure. perfect  benevolence,  which 
moved  him  to  form  all  liis  purposes  of  special  grace. 
if  we  only  admit  the   perfect  goodness  of  God,  and 


100  SERMON    VI. 

believe  that  he  always  has  acted,  and  always  will  act 
under  the  inlluence  of  it,  it  will  he  impossible  for  any 
of  mankind,  or  for  any  other  intelligent  creatures,  to 
see  the  least  ground  to  object  against  a  single  instance 
of  God's  conduct  in  forming  and  executing  his  original 
and  eternal  purposes.  The  plain  and  important  truth, 
that  God  is  perfectly  and  immutably  good,  and  al- 
w^ays  acts  under  the  intluence  of  perfect  goodness, 
solves  all  the  apparent  darkness  and  diiliculties  in  both 
the  natural  and  moral  world,  and  completely  removes 
the  ground  of  every  objection,  that  ever  has  been,  or 
ever  can  be  made  against  the  conduct  of  God  in  any 
of  his  works  of  creation,  or  providence  or  redemption. 
3.  If  God  always  acts  under  the  influence  of  his 
pure,  permanent,  universal  goodness  ;  then  no  crea- 
ture in  the  universe  ever  has  had,  or  ever  will  have 
anyjust  cause  to  murmur  or  complain,  under  the  dis- 
pensations of  providence.  Though  mankind  are  born 
to  trouble,  as  the  sparks  fly  upward  :  and  though  God 
does  inflict  many  and  great  evils  upon  the  children  of 
men  ;  yet  he  never  afilicts  willingly,  or  grieves  them. 
It  is  only,  if  need  be,  or  some  good  end  may  be  an- 
swered by  it.  He  treats  all  his  creatures  as  well,  as  it 
is  morally  possible  for  him  to  treat  them  :  and  with  this, 
every  one  ought  to  be  completely  satisfied.  All  men 
have  constant  occasion  to  rejoice,  that  the  Lord  reign- 
eth,  and  that  their  times  are  in  his  holy  and  benevolent 
hands.  This  good  men  have  believed:  and  they  have 
acted  accordingly.  Who  ever  suflfi^red  greater,  more 
complicated,  and  more  unexpected  calamities  than  Job 
did  ;  but  in  the  depth  of  his  aflliclions  he  said,  ''•  The 
Lord  hath  given  and  the  Lord  hath  taken  away  ;  bles- 
sed be  the  name  of  the  Lord."  He  viewed  all  his  suf- 
ferings as  coming  from  the  wisdom  and  goodness  of 
God,  which  removed  every  murmuring  thought,  and 
produced  cordial  and  unreserved  submission.  And  the 
primitive  christians  lived  in  the  lively  faith  of  the  per- 
fect goodness  of  God  in  all  the  dealings  of  his  provi- 
dence towards  them,  which  gave  them  entire  satisfac- 
tion under  all  the  evils  they  suflcred.     They  could  sin- 


SERMON  >^r.  101 

cerely  saj  of  themselves,  "  As  dying,  and  behold,  we 
live;  as  chastened,  and  not  killed;  as  sorrowful,  yet 
always  rejoicing;  as  poor,  yet  making  many  rich;  as 
having  nothing,  yet  possessing  all  things."  The  pater- 
nal goodness  of  God  is  a  perpetual  source  of  consola- 
tion toallhis  children  while  they  are  passing  through  all 
the  fiery  trials,  which  fall  to  their  lot  in  this  present  evil 
world.  When  God's  ancient  people  complained,  that 
his  ways  were  not  equal,  he  appeals  to  their  own  con- 
sciences to  justity  his  conduct,  and  condemn  their  own. 
"  Are  not  my  ways  equal  .^are  not  your  ways  unequ  il  ?" 
God  fills  the  earth  with  his  goodness,  and  acts  it  out 
ilQ^very  dispensation  of  his  providence  towards  excvy 
individual  of  the  human  race,  which  ought  to  remove 
every  murmur  and  complaint,  fill  every  heart  with 
gratitude,  and  every  mouth  with  praise.  Hence  says 
the  apostle  to  every  one  with  great  propriety,  '•'  Rejoice 
ever  more  ;  and  again  I  say,  rejoice." 

4.  If  God  be  universally  and  perfectly  good,  and 
always  acts  under  the  influence  of  his  immutahle 
and  perfect  goodness  ;  then  it  is  owing  to  the  knowl- 
edge, and  not  to  the  ignorance  of  sinners,  that  they 
hate  God.  They  are  called  haters  of  God,  and  are  said 
to  have"  a  carnal  mind  which  is  enmity  to  God,  and 
not  subject  to  his  law,  neither  indeed  can  be."  Sonie 
ascribe  all  their  enmity  and  opposition  to  God  to  their 
ignorance  of  his  true  character.  They  say  no  man 
can  know  the  great  and  amiable  character  of  God, 
and  at  the  same  time  hate  him.  This  would  be  true, 
if  their  hearts  were  holy  and  benevolent ;  but  their 
hearts  are  entirely  selfish,  and  selfishness  is  diametri- 
cally opposite  to  pure,  holy,  perfect  benevolence. 
And  therefore  the  more  they  know  of  God,  the  more 
their  hearts  rise  against  him,  and  hate  every  part  of 
his  character,  and  every  instance  of  his  conduct  right- 
ly understood.  Could  they  see  and  realise  the  pure, 
benevolent  motives  of  his  conduct  in  all  instances,  they 
would  perfectly  hate  and  oppose  all  his  designs  and  all 
his  conduct.  Could  the  eyes  of  all  the  sinners  in  the 
world  be  opened  at  once,  and  they  have  a  clear  and 


102  *ERxMON    VI. 

full  view  of  liis  motives  in  creating  and  governing 
all  his  creatures,  tliey  would  all  rise  up  in  open  re- 
bellion against  their  maker.  This  is  exempliiied  by 
the  feehngs  and  language  and  conduct  of  those, 
whose  eyes  God  does  often  open  to  see  and  reahse 
his  sovereign  goodness  and  grace.  They  are  the 
persons  who  hate  God  the  most  sensibly,  till  their 
carnal  mind  is  slain,  and  holy  love  is  shed  abroad 
in  their  hearts.  Our  Saviour,  who  knew  what  was 
in  man,  represents  sinners  as  hating  God,  not  because 
they  are  ignorant  of  him,  but  because  they  know  him. 
He  expressly  says,  "  If  I  had  not  done  among  them  the 
works  which  none  other  man  did,  they  had  not  had  si/gf^ 
but  now  have  they  both  seen,  and  hated  both  me  and  my 
Father.  But  this  cometh  to  pass,  that  the  word  might  be 
fulfilled  that  is  written  in  their  law.  The)/  hated  me  n-ithou 
a  causey  Sinners  hate  God  for  his  goodness,  which  is  no 
just  cause  for  their  hating  him.  Their  hearts  are  evil 
because  he  is  good.  They  hate  him  more  for  his  good- 
ness, than  for  any  thing  elb*e  in  his  character.  They 
hate  his  power,  knowledge,  and  wisdom,  because  these 
natural  attributes  are  under  the  constant  influence  of 
his  pure,  holy,  disinterested  benevolence;  and  of 
course,  the  more  they  know  of  his  natural  and  moral 
perfections,  the  more  their  carnal  mind  rises  against 
him. 

5.  If  God  be  purely,  perfectly,  and  universally  good, 
and  always  acts  under  the  influence  of  it ;  then  he  will 
display  his  goodness  in  the  everlasting  punishment  of 
the  finally  impenitent.  He  loves  them  with  the  love 
of  benevolence  in  this  world,  and  desires  simply  con- 
sidered, that  they  might  not  perish,  hut  have  everlast- 
ing life.  This  he  declares  under  the  solemnity  of  an 
oath.  "  As  I  live,  saith  the  Lord  God,  I  have  no  plea- 
sure in  the  death  of  the  wicked  ;  but  that  the  wicked 
turn  from  his  way  and  live  :  turn  ye,  turn  ye,  from  jour 
evil  ways:  for  why  will  ye  die,  O  house  .of  Israel?'' 
And  again  we  read,  "The  Lord  is  not  slack  concern- 
ing his  promise,  as  some  men  count  slackness:  but  is 
long  suiliiring  to  us  ward,  not  inllitig  that  any  should  perish. 


&JGRMO.\  VI.  103 

/;//M(iat  all  should  come  to  repentance."*  As  God 
loves  the  impenitent  in  this  life  with  the  love  of  be- 
nevolence, so  he  will  always  feel  benevolently  towards 
them,  while  he  manifests  the  tokens  of  his  everlasting 
displeasure  towards  them.  His  perfect  goodness  dis- 
poses him  to  hate  their  perfect  wickedness,  and  to  pun- 
ish them  for  it.  And  as  it  is  his  goodness,  that  dis- 
poses him  to  punish  them,  so  it  will  dispose  him 
to  punish  them  for  ever.  If  he  punished  them  from 
a  principle  of  malevolence  and  revenge,  there 
could  be  no  evidence,  that  he  would  punish  them  for 
ever.  But  since  his  perfect  goodness  leads  him  to 
regard  the  highest  good  of  tlie  universe,  and  to  op- 
pose whatever  is  opposed  to  that,  his  goodness  re- 
quires him  to  puniteh  those,  who  are  the  opposers  of 
that  good,  so  long  as  the  highest  good  of  the  universe 
renders  their  punishment  necessary.  And  we  can  see 
no  reason  why  the  good  of  the  universe  should  not  re- 
quire their  eternal,  as  well  as  temporary  punishment. 
God's  displeasure  towards  the  finally  impenitent,  will 
be  a  holy  and  benevolent  displeasure,  and  his  good- 
ness turned  into  wrath  will  for  ever  burn  to  the  lowest 
hell,  and  give  a  peculiar  emphasis  to  the  miseries  of 
the  damned.  If  they  could  only  see,  that  God  punish- 
ed them  in  the  exercise  of  a  malignant  and  a  revengeful 
spirit,  it  would  be  a  great  relief  to  their  sorrows;  but 
they  will  always  know  and  feel,  that  God  always  actfc' 
under  the  iniiucnce  of  perfect  goodness,  wlule  he 
pours  out  the  vials  of  his  wrath  upon  them,  which 
must  serve  to  sink  them  deeper  and  deeper  in  dark- 
ness, misery  and  despair.  The  goodness  of  God,  in- 
stead of  being  an  argument  in  favour  of  univeral  salva- 
tion, affords  the  strongest  argument  to  prove,  that 
since  God  punishes  sinners  in  this  life,  he  will  punish 
them  for  ever   except  they  repent. 

6.  If  God  is  purely  and  perfectly  good,  and  always 
acts  under  the  inlluence  of  his  goodness  j  then  those 
who  are  finally  happy  will  for  ever  approve  of  the  di- 
vine conduct  towards  (he  finally  miserable.  Some 
have  supposed,  that  the    everlasting  miseries  of  the 


104  »ERMON    VI. 

damned  '?ifould  disturb  and  diminish  the  happiness  of 
the  blessed.  And  they  undoubtedly  would,  if  their 
miseries  did  not  How  from  the  perfect  cjoodness  of  God. 
But  they  will  see  and  believe,  that  God  displays  his 
goodness  in  displaying  his  jufctice,  and  this  display  of 
goodness  and  justice,  will  be  so  far  from  diminishing 
their  felicity,  that  it  will  augment  it  for  ever.  Though 
the  blessed  will  not  take  pleasure  in  the  mere  mise- 
ries of  the  damned ;  yet  they  will  take  pleasure  in 
the  pure,  impartial,  and  perfect  goodness  of  God,  in 
giving  them  the  due  reward  of  their  deeds.  Moses 
and  the  pious  Israelites  rejoiced  in  the  goodness  of 
God,  which  sunk  Pharaoh  and  his  hosts  in  the  mer- 
ciless waves.  And  we  know,  that  the  heavenly  hosts 
sing  the  song  of  Moses,  and  say,  "  Amen,  Alleluia  ;" 
while  they  behold  the  smoke  of  the  torments  of  the 
damned.  And  the  only  reason  is,  that  they  see  the 
displays  of  divine  goodness  in  punishing  those,  who 
have  opposed  and  always  will  oppose  the  glory  of 
God,  ar»d  the  highest  good  of  the  universe. 

7.  if  the  pure,  perfect  immutable  goodness  of  God 
be  consistent  with  his  pure,  perfect,  immutable  jus- 
tice; then  while  sinners  remain  impenitent,  they 
have  no  ground  to  rely  upon  his  mere  goodness  to 
save  them.  While  God  gives  them  health  and  strength, 
and  prosperity,  and  pours  into  their  bosoms  the  com- 
mon blessings  of  his  providence,  they  are  extremely 
apt  to  imagine,  that  his  goodness  will  terminate  in 
hie  special  grace  ;  and  that  after  he  has  done  them  so 
much  good  in  this  world,  he  never  will  inllict  ever- 
lasting punishment  upon  them,  in  the  world  to  come. 
This  notion  of  divine  goodness  gives  them  habitual 
ease  and  security  in  the  neglect  of  duty  from  day 
to  day;  and  often  alTords  them  hope  in  their  last 
moments.  How  often  do  we  find  those  on  a  sick  and 
dying  bed  who  feel  easy  and  safe,  though  they  have 
never  embraced  the  gospel.  And  if  they  are  asked, 
why  they  are  not  distressed  about  their  future  and 
eternal  state;  they  will  readily  reply,  that  they  hope 
iti  the  mercy  of  God  to  prepare  them  to  die,  before 


SERMON    VI,  106. 

they  leave  the  world.  They  cannot  believe  that  a 
being  of  infinite  goodness  will  cast  them  off  for  ever. 
But  they  have  no  ground  to  rely  upon  the  mere  good- 
ness of  God,  which  may  be  displayed  iii  their  de- 
struction, as  well  as  in  their  salvation.  Tiiis  is  cer- 
tain from  the  nature  of  his  goodness,  and  the  dis- 
plays of  it,  in  ten  thousand  cases.  What  terrible 
calamities  has  he  inflicted  upon  mankind,  from  age  to 
age  in  this  world  ?  He  has  once  swept  away  all  the 
inhabitants  of  it,  by  the  besom  of  destruction.  He 
burnt  up  Sodom  and  Gomorrah,  as  a  prelude  to  future 
and  everlasting  punishment.  He  has  set  them  ibrth 
"  for  an  example^  suffering  the  vengeance  of  eternal 
fire."  What  ground  then,  have  dying  impeniter.ts  to 
hope  that  the  mere  mercy  of  God  will  save  them 
in  their  impenitence  and  unbelief.-^  The  immutable 
goodness  of  God  will  never  move  him  to  act  con- 
trary to  his  declarations  and  original  designs,  to  save 
an  impenitent  sinner  from  endless  destruction. 

8.  If  God  be  purely,  permanently,  and  universally 
good ;  then  the  terms  of  salvation,  proposed  in  his 
word,  are  as  low  and  condescending  as  possible.  He 
requires  nothing  of  sinners,  but  to  love  his  pure  and 
perfect  goodness,  in  order  to  enjoy  it  for  ever.  He 
declares,  •■'  I  love  them  that  love  me,  and  those  who 
seek  me  early  shall  find  me."  It  is  certainly  reason- 
able, that  those  who  have  hated  God  without  a  catise, 
should  love  him  for  his  goodness,  which  is  the  high- 
est reason  for  loving  any  being  in  the  universe.  And 
there  is  nothing  in  the  way  of  their  loving  the  pure 
and  perfect  benevolence  of  God,  but  their  present 
voluntary  selfishness.  It  is  only  because  they  love 
themselves  supremely,  that  they  cannot  love  God  su- 
premely, who  is  supremely  worthy  of  their  supreme 
affection.  If  they  perish,  therefore,  they  must  perish 
by  their  own  choice,  in  opposition  to  that  love,  which 
would  save  them.  It  is  their  immediate  and  important 
duty  to  turn  from  sin  to  holiness,  which  is  only  turning 
from  hating  to  loving  God. 
14 


lOG  SERMON  VI. 

9.  U  God  be  perfectly  and  immutably  good ;  then  he 
will  cause  all  things  to  work  together  lor  the  good  of 
them  that  love  him.  All  that  he  has  designed  to  do,  and 
ever  will  do,  will  display  his  goodness,  which  will  be 
the  constant  and  perpetual  source  of  light,  of  joy,  and 
blessedness  to  them  that  love  him.  Their  happiness 
is  as  secure  as  his  blessedness,  and  they  will  enjoy  all 
good,  so  far  as  their  natures  will  admit.  "  Blessed  are 
they  that  hunger  and  thirst  after  righteousness;  for 
they  shall  be  filled." 


SERMON  VII. 


DIVINE    PROVIDENCE. 


MATTHEW,  VI.  30. 

Wherefore,  if  God  so  clothe  the  grass  of  the  field,  which  to-day  ts, 
and  to-morrow  is  cast  into  the  oven,  shall  he  not  much  more  clothe 
you.  O  ye  of  little  faith  ? 

Our  vSaviour  as  often  addressed  his  disciples,  as  oth- 
ers, in  his  pubHck  as  well  as  his  private  discourses. 
He  lost  no  opportunities  for  instructing  and  preparing 
them  for  the  great,  and  difficult,  and  dangerous  work 
in  which  he  was  about  to  employ  them.  He  meant  to 
send  them  forth  as  sheep  in  the  midst  of  wolves,  with- 
out arms,  without  purse,  without  script,  to  preach  the 
gospel  in  the  face  of  a  frowning  world.  And  to  pre- 
pare them  for  such  a  dependent  and  defenceless  state, 
he  taught  them  to  place  an  unshaken  dependence  up- 
on the  care  and  protection  of  divine  providence.  "  See- 
ing the  multitudes,  he  went  up  into  a  mountain  :  and 
when  he  was  set,  his  disciples  came  unto  him.  And 
he  opened  his  mouth,  and  taught  ^/iem,"  as  well  as  the 
multitudes.  And  among  other  duties,  he  clearly  and 
beautifully  illustrated  the  duty  and  safety  of  trusting 
not  only  in  the  universal,  but  in  the  ^;ar^/c?//ar  providence 
of  God,  for  the  peculiar  comtbrt  and  consolation  of  his 
discij)les,  when  they  should  be  thrown  poor  and  de- 
fenceless on  the  world.  "  1  say  unto  you.  take  no 
thought  for  your  life,  what  ye  shall  eat,  or  what  ye 
shall  drink,  nor  yet  for  your  body,  what  ye  shall  put  on. 
Is  not  the  life  more  than  meat,  and  the  body  than  rai- 
ment }  Behold  the  fowls  of  the  air;  for  they  sow  not, 
neither  do  they  reap,  nor  gather  into  barns;  yet 
your  heavenly  Father  feedeth  them.     Are  ye  not  much 


108  SERMON  VII. 

better  than  they  ?  And  why  take  ye  thought  for  rai- 
ment ?  Consider  the  lilies  of  the  field,  how  they  grow ; 
they  toil  not,  neither  do  they  spin :  and  yet  i  say  unto 
you,  that  even  Solomon,  in  all  his  glory,  was  not  arrayed 
like  one  of  these.  Wherefore,  if  God  so  clothe  the  grass 
of  the  field,  which  to-day  is,  and  to-morrow  is  cast  into 
the  oven,  shall  he  not  much  more  clothe  you,  O  ye  of  lit- 
tle faith  .""'  Here  the  argument  is  from  the  less  to  the 
greater.  If  God  takes  care  of  the  lilies  and  all  the  in- 
animate creation,  w  ill  he  not  take  care  of  the  fowls  and 
all  the  animal  creation.-^  And  if  he  takes  care  of  all 
the  animate  and  inanimate  creation,  will  he  not  take 
care  of  all  the  intelligent  creation.'^  If  God  exer- 
cises a  general  providence  over  the  natural  world,  will 
he  not  exercise  Ql  particular  providence  over  the  natural 
world  }  And  if  he  exercise  a  general  and  particular 
providence  over  the  natural  world,  will  he  not  exercise 
a  general  and  particular  providence  over  the  moral 
world  ?  Christ  appeals  to  the  common  sense  of  all 
mankind,  whether  they  have  not  reason  to  believe,  that 
God,  who  made  the  world  and  all  that  is  in  it,  does 
exercise  ix  particular^  as  well  as  a  ife??fr«/ providence  over 
it ;  and  whether  they  have  not  good  ground  to  confide 
in  his  constant  and  particular  care  over  them,  and  dis- 
posal of  them. 

The  spirit  of  the  text  may  be  expressed  in  this  gen- 
eral observation — 

That  <iod  exercises  a  particular  providence  over 
every  thing  in  this  world.     I  shall, 

I.  Explain  a  particular  providence ;  and, 

II.  Ofler  some  considerations  in  favour  of  it. 

I.  I  am  to  explain  what  we  are  to  understand  by  a 
particular  providence. 

Many  iijiidcls,  and  some,  who  do  not  choose  to  call 
themselves  infidels,  deny  that  God  exercises  a  partieu- 
lor  providence  over  the  world.  They  acknowledge, 
that  he  exercises  a  oc/zcra/ providence  over  all  the  na- 
tural rtnd  moral  creation,  but  deny  that  he  governs  in- 
dividual creatures,  persons,  or  events.  They  suppose, 
that  he  governs  the  world  by  general  laws,  which  he 


SERMON  VII.  109 

impressed  upon  it,  when  he  willed  it  into  existence ; 
which  laws  he  will  continue  in  force  as  long  as  it  exists. 
These  general  laws,  they  suppose,  leave  room  for  what 
we  call  contingencies.  They  suppose  all  things  roll 
on  through  a  vast  variety  of  contingent  events^  according 
to  the  first  impressions  of  motion,  that  were  given  to 
them  by  the  first  Mover,  and  under  the  direction  of  an 
universal  providence.  As  to  the  tribes  of  lower  ani- 
mals, they  are  left  under  the  direction  of  instinct ;  and 
as  to  men,  God  has  given  them  the  materials  of  natural 
and  moral  happiness,  in  the  natural  and  moral  consti- 
tution of  things.  He  has  given  them  also  faculties  and 
powei-s,  necessary  to  collect  and  apply  these  materials, 
and  carry  on  the  work  of  their  own  happiness.  They 
suppose,  that  God  takes  no  care  of  men  as  individuals. 
but  only  as  a  species,  or  as  large  bodies  and  communi- 
ties ;  that  he  takes  no  care  of  animals  as  individuals, 
but  only  as  species :  and  in  a  word,  that  he  takes  no 
other  care  of  his  creatures  than  to  continue  their  spe- 
cies according  to  the  first  law  of  their  creation.  In- 
deed, they  consider  this  world  like  a  great  machine, 
which  God  at  first  created  and  set  in  motion,  and  left 
to  run  on  according  to  the  general  laws  given  it, 
without  the  continued  agency  and  direction  of  the 
great  Creator. 

This  is  what  some  call  a  general  providence,  and 
suppose  is  the  only  one  that  God  exercises  over  the 
world. 

But  christians  in  general  maintain  the  doctrine  of  a 
particular  providence,  by  which  they  mean,  that  God 
not  only  gives  general  laws  for  the  government  of  the 
world,  but  that  he  gives  energy  to  such  laws  and  ap- 
plies them  to  every  individual  creature,  object,  and 
event  in  the  world  :  or  that  he  takes  care  of  every 
individual  person  among  mankind,  as  well  as  of  the 
whole  human  race  collectively :  that  he  takes  care  of 
every  particular  animal,  as  well  as  of  every  species  of 
animals  collectively ;  that  he  directs  and  controls  the 
smallest,  as  well  as  the  most  important  events  that  take 
place  in  the  world ;  that  he  does  not  merely  see  all 


110  SERMON  VII. 

things  as  an  unconcerned  spectator,  but  by  his  invisi- 
ble and  ainiightj  hand,  guides  and  governs  all  his  crea- 
tures and  all  their  actions ;  and  in  a  word,  that  he  Is 
the  first  and  supreme  cause  of  all  that  lives,  and 
moves,  and  exists  m  this,  and  every  other  world.  I 
now  proceed, 

11.  To  offer  some  considerations  in  favour  of  such  a 
particular  providence,  as  we  have  just  described. 
Here  it  may  be  observed, 

1.  That  it  appears  from  the  nature  of  providence, 
that  it  must  be  particular.  We  cannot  conceive  of  a 
general,  without  a  particular  providence.  The  very 
idea  of  providence  supposes  the  preservation  and 
government  of  the  world.  If  God  exercises  any  kind 
of  care  or  concern  over  it,  it  must  be  in  upholding  all 
things  in  existence,  and  in  directing  the  conduct  of 
creatures  and  the  events,  which  respect  their  happiness, 
or  misery.  And  if  this  be  the  nature  of  providence,  it 
must  be  particular  and  extend  to  every  individual 
creature,  and  every  individual  event.  B^or  we  can  no 
more  conceive,  that  one  creature  can  uphold  itself  in 
existence,  than  another.  If  one  creature  needs  the 
divine  support,  then  all  creatures  need  it.  And  if  all 
creatures  need,  the  divine  support  at  onetime,  then 
they  need  it  at  all  times.  It  involves  an  evident  ab- 
surdity to  suppose,  that  any  created  object  or  created 
agent  should  be  one  moment  independent  of  its  creator 
for  support  and  preservation  ;  because  independence  is 
an  incommunicable  attribute  of  the  Deity,  which  he 
can  no  more  give  to  any  of  his  creatures,  or  to  any  of 
his  works,  than  he  can  give  them  eternal  and  un- 
caused existence.  Since  then  all  created  things  are 
necessarily  dependent ;  God's  preserving  providence 
must  respect  and  support  them  all  individually.  The 
small  dust  of  tlic  balance  as  much  needs  the  constant 
agency  of  divine  providence  to  support  its  existence, 
as  the  whole  material  system.  The  drop  of  the  buck- 
et as  constantly  needs  the  supporting  hand  of  God, 
as  the  whole  collection  of  waters  in  the  deep  and 
mighty  ocean.     The  smallest  animal  or  insect  as  con- 


SERMON  VII.  Ill 

stantly  needs  the  preserving  power  and  agency  of  God. 
as  all  the  species  collectively.  And  every  man  in  par- 
ticular, must  depend  upon  a  divine  and  almighty  influ- 
ence to  continue  his  existence,  as  much  as  the  whole 
human  race.  The  preserving  providence  of  God, 
therefore,  must  of  necessity  be  particular,  and  extend 
to  every  created  nature  and  object,  without  a  single 
exception.  And  so  must  the  ^oyerw//?&- providence  of 
God.  For  if  one  creature  needs  to  be  under  a  divine 
direction,  so  docs  another.  If  one  event  needs  to  be  un- 
der a  divine  direction,  so  does  another.  And  if  one  se- 
condary cause  needs  a  divine  influence  to  give  it  en- 
ergy to  produce  its  effects,  so  does  another.  In  short, 
if  there  bo  any  need  of  a  divine  providence  to  uphold 
this  world,  there  is  the  same  need  of  a  divine  provi- 
dence to  govern  it.  And  if  there  be  any  need  of  a 
di\'ine  providence  to  uphold  and  govern  it  in  general, 
there  is  the  same  need  of  a  divine  providence  to  gov- 
ern every  thing  in  it,  in  particular.  Every  argument 
in  favour  of  a  general  providence,  is  equally  pertinent 
and  forcible  to  prove  n  pcirticidar  providence. 

2.  That  the  supreme  and  ultimate  end  of  divine 
providence  proves  it  to  be  particular.  If  God  exer- 
cises any  providence  or  government  over  the  world,  it 
is  to  answer  some  particular  end,  and  liie  same,  no 
doubt,  ibr  which  he  created  it.  This  is  the  dictate 
of  reason  as  well  as  scripture.  Hence  that  ascription 
of  praise  to  the  creator  in  the  fourth  chapter  of  Reve-. 
lation.  " Thou  art  worthy,  O  Lord,  to  receive  glory, 
and  honour,  and  power,  for  thou  host  created  all  things, 
and  for  t hi/  pleasure  ihcy  are,  and  were  created."  And 
the  apostle  says,  "  That  of  him,  and  through  him,  and 
to  him  are  all  things :  to  whom  be  glory  for  ever.*"  To 
this  may  be  added  the  declaration  of  Solomon,  that 
"God  hath  made  all  things  for  himself^  Now,  if  God's 
last  end  in  the  creation  of  the  world,  be  his  own  glory, 
and  if  he  aims  at  the  same  end  in  the  exercise  of  prov- 
idence, then  his  providence  must  be  particular  as  well 
as  universal,  and  concerned  in  all  created  objects  and 
events.     If  ho  means  that   the   whole  creation  shall 


112  SERMON  VII. 

promote  his  glory,  then  he  must  exercise  not  only  an 
universal^  but  a  particular  providence  over  the  vi  hole. 
The  whole  is  always  made  up  of  all  its  parts ;  and,  there- 
fore, in  order  that  the  whole  creation  may  promote  his 
glory,  he  must  govern  and  direct  all  i\\e parts  of  it  to  his 
supreme  and  ultimate  end.  Accordingly,  we  find,  that 
some  great  and  important  events  have  been  connected 
with  and  dependent  on  those  that  appear,without  such  a 
c  >nnectiois  very  small  and  trifling.  What  important 
events  depended  on  Joseph's  dreams!  They  finally  prov- 
ed the  means  of  preserving  the  wliole  church  of  God. 
Thedreams  of  Ahasuerus proved  theoccasionof  search- 
ing the  records,  which  occasioned  Mordecai's  advance- 
ment, Haman's  overthrow,  and  the  Jews'  deliverance 
from  a  general  massacre.  The  gaggling  of  the  geese 
once  saved  the  city  of  Rome  from  destruction,  by  the 
Gauls.  Fabius,  the  Roman  general,  who  by  his  wis- 
dom and  valour  drove  Hannibal,  the  greatest  warriour 
then  in  the  world  from  the  Roman  empire,  was  sutTo- 
cated  by  a  single  hair  in  a  draught  of  milk.  These 
facts  show  how^  necessary  it  is,  that  God  should  exer- 
cise a  particular  as  well  as  a  universal  providence  over 
every  creature,  object,  and  event  in  this  world,  in  or- 
der to  make  all  things  promote  his  own  glory,  which 
was  his  supreme  and  ultimate  end  in  the  creation  of 
all  things. 

.3.  The  goodness  of  God  requires  him  to  exercise  a 
particular  providence  over  all  his  creatures.  Every 
creature  susceptible  of  pleasure  or  pain  is  a  proper  ob- 
ject of  the  divine  benevolence.  And  as  all  the  crea- 
tures of  God  are  always  open  to  his  all  comprehensive 
view,  so  he  regards  them  all  with  equal  attention  and 
impartial  atTcction.  God  is  love;  and  he  is  good  to 
all,  and  his  tender  mercies  are  over  all  his  works.  His 
goodness  disposes  him  to  pay  attention  to  his  whole 
great  fiimily,  and  take  particular  care  of  every  individ- 
ual. He  stands  in  the  same  relation  of  creator  to  all 
bis  rational  and  iri-ational,  all  his  holy  and  unholy 
creatures.  And  though  he  does  not  feel  the  love  of 
complacency  towards  them  all ;  yet  he  feels  the  love  of 


SERMON  vir.  113 

benevolence  towards  every  intlivic^ual,  an5  desires  to 
promote  its  happiness  so  I'ar  as  the  good  of  all  per- 
mits. His  perfect,  impartial  benevolence,  therefore, 
requires  him  to  exercise  not  only  a  general,  but  partic- 
ular providence  over  the  smallest,  meanest,  and  vilest 
creature  and  object  in  both  the  natural,  and  moral 
world. 

4.  The  scripture  represents  God  as  exercising  a 
particular  providence  over  every  material,  and  imma- 
terial, rational,  and  irrational  creature  and  object,  that 
he  has  brought  into  being.  It  represents  God  as  gov- 
erning and  controlling  every  part  of  tbe  material  crea- 
tion. It  says,  he  causeth  the  day  spring  to  know  his 
place,  and  maketh  the  s.un  to  rise  on  the  evil  and  on 
the  good.  He  telleth  the  number  of  the  stars,  and 
calleth  them  by  their  proper  names.  He  hath  his  way 
in  the  winds,  and  in  the  storms,  and  the  clouds  are  the 
dust  of  his  feet.  He  causes  the  thunders  to  lift  up 
their  voice,  the  lightnings  to  flash,  and  strike  when  and 
where,  and  whom  he  pleases.  He  has  the  balancing 
of  the  clouds,  and  causeth  it  to  rain  on  one  city,  and 
not  on  another.  He  giveth  the  snow  like  wool.  He 
scatterelh  the  hoarfrost  like  ashes.  He  casteth  forth 
his  ice  like  morsels.  Who  can  stand  before  his  cold  ? 
He  rules  the  ragino:  of  the  sea,  and  sets  bounds  to  the 
mighty  ocean,  saying,  hitherto  shalt  thou  come,  but  no 
further :  and  here  thy  proud  waves  shall  be  stayed. 
He  watereth  the  earth,  and  causes  it  to  yield  its  in- 
crease. He  covers  the  valleys  with  corn,  and  the 
fields  with  grass.  He  gives  beauty  to  the  lily,  and 
fragrance  to  the  rose.  His  providence  governs  all  the 
inanimate  and  vegetable  world.  Nor  does  he  exercise 
a  less  particular  and  influential  providence  over  the 
animal  creation.  He  gives  courage  to  the  horse, 
strength  to  the  lion,  and  wisdom  to  the  hawk,  and  pru- 
dence to  the  ant.  He  openeth  his  hand,  and  satisfleth 
the  desire  of  every  living  thing.  But  he  takes  a  more 
tender  and  afTectionate  care  of  all  mankind,  each  of 
whom  he  values  more  than  the  whole  animal  creation. 
He  fixes  the  bounds  of  their  habitation,  an4  determines 
1.5 


114  SERMON  VI [. 

the  number  of  their  months.  He  keeps  their  eyes  froin 
tears,  their  ieet  from  tklhng,  and  their  souls  from  death. 
He  governs  all  their  thoughts,  intentions,  and  aetions. 
He  gives  them  all  things  richly  to  enjoy.  He  takes  as 
constant  and  particular  care  of  every  individual  of  the 
human  race,  as  if  he  had  but  one  person  in  the  world  to 
take  care  of.  Such  a  wise,  and  powerful,  and  benev- 
olent, and  particular  providence  does  God  exercise 
over  all  his  creatures,  and  all  his  works. 

IMPROVEMENT. 

1.  If  God  exercises  a  particular  providence  over  the 
world  and  all  that  is  in  it ;  then  there  can  be  no  such 
thing  as  chance,  or  fate.  The  old  heathen  philoso- 
phers held  the  doctrine  of  fate,  though  they  differed  in 
their  opinions  of  it.  Some  maintained,  that  matter 
had  a  necessary  and  eternal  existence,  and  never  was 
created  ;  and  consequently  they  supposed,  that  it  was 
not  in  the  power  of  any  intelligent  being  to  govern  it 
so  as  to  prevent  either  natural  or  moral  evil.  Of 
course  they  supposed,  that  natural  and  moral  evils 
were  to  be  ascribed  to  climice^  or  accident,  indepen- 
dently of  any  supreme  governour  of  the  world.  Ano- 
ther sect  of  philosophers  supposed,  that  Jupiter,  the 
supreme  deity,  governed  all  things  according  to  his 
own  first  and  immutahle  decrees,  which  they  called 
fixt  fate,  agreeably  to  the  etymology  of  the  \\or(\  Jaic. 
which  is  derived  from  the  Latin  wov^sjor,  Jari.Jcitum; 
that  is,  spoken.  They  supposed,  that  all  things  hap- 
pened.just  as  the  supreme  deity  had  determined  and 
said,  that  they  should  happen,  notwithstanding  the  de- 
sires, the  exertions,  the  hopes  and  fears,  of  all  inferiour 
and  dependent  creatures.  Hence  they  supposed,  that 
all  thnigs  happened  by  fatality,  and  that  no  event 
could  be  brouoht  about,  o;*  prevented  by  any  human 
means.  But,  if  God,  who  made  the  Morld,  governs 
it  generally  by  the  instrumentality  of  men  and.  other 
subordinate  agents  ;  then  there  is  no  room  for  fate,  or 
chance,  or  any  contingent  events.     Though  no  denom- 


aERMONVII.  ll/i 

illation  of  christians  profess  to  hold  the  doctrine  of 
fate,  or  chance  ;  yet  they  do  profess  to  beheve,  that 
ten  thousand  events  are  contingent,  and  come  to  pass 
independently  of  any  divine  decree,  or  divine  agency. 
This  opinion  is  totally  inconsistent  with  the  rational 
and  scriptural  doctrine  of  a  univeral  and  particular 
providence.  God  determined  from  eternity  to  make 
just  such  a  world  as  this,  and  to  govern/ it  just  as  he 
does,  govern  it,  by  a  particular  ^ro\\dence.  He  deter- 
mined to  leave  no  creature,  no  person,  no  object,  and 
no  event  to  mere  casualty  or  chance.  As  the  world 
and  all  there  is  in  it  is  always  under  his  eye  and  in  his 
hand;  so  he  treats  all  creatures  and  all  persons  just 
as  he  originally  intended,  and  brings  about  just  such 
events,  at  just  such  times,  and  by  just  such  means,  as 
he  originally  intended.  No  contingent  event  ever 
takes  place.  Not  an  hair  falls  from  the  head,  nor  a 
sparrow  falls  to  the  ground  contrary  to  his  design,  or 
without  his  agency,  it  is  owing  to  his  particular  prov- 
idence, that  mankind  enjoy  so  many,  and  no  more  fa- 
vours ;  and  it  is  owing  to  his  particular  providence, 
that  they  suffer  so  many  and  no  more  evils.  No  good 
can  come  to  them,  and  no  evil  fall  upon  thorn,  but  on- 
ly under  the  direction  and  inlluence  of  his  holy,  wise, 
powerful,  and  particular  providence. 

2.  If  God  exercises  a  particular  providence  over  the 
world,  and  all  that  is  in  it;  then  he  will  certainly  ac- 
complish his  supreme  and  ultimate  end  in  all  the  works 
of  creation.  As  he  made  all  things  tor  his  own  glory, 
so  he  will  make  all  things  in  the  universe  promote  his 
infinitely  wise  and  eternal  purpose.  As  he  exercises 
a  particular  providence  over  all  the  material,  animal, 
and  moral  world,  every  object,  every  creature  and 
every  event,  which  he  has  brought,  and  will  bring  into 
existence,  will  be,  some  way  or  other,  instrumental  of 
accomplishing  his  great  and  good  designs;  because 
there  is  nothing  in  the  universe  can  either  designedly 
or  undesi^;nedly  oppose,  counteract,  or  frustrate  the 
operations  of  his  providence.  As  he  has  made  nothing 
in  vain,  so  he  governfB  nothing  in  vain.     There  is  not 


lid  SJiRMON  VU. 

one  worthless  or  useless  creature,  or  object  in  the 
whole  circle  of  creation.  Though  there  are  ten  thou- 
sand creatures  and  things,  which  appear  not  Avorth 
creation,  preservation,  or  government  in  our  vievv ; 
this  is  not  true  in  the  view  of  God.  He  knows  how  to 
dispose  of  all  created  beings  and  objects  so  as  to  make 
every  one  of  them  serve  some  valuable  and  important 
purpose.  This  world  viewed  as  in  the  hand  of  provi- 
dence, is  a  most  beautiful,  valuable  and  important 
world.  And  could  we  see  the  ultimate  end  to  which 
God  is  moving  all  things,  we  should  not  be  slow  of 
heart  to  believe,  that  he  will  finally  accomplish  all  his 
designs  ;  that  all  his  works  will  praise  him  ;  that  they 
will  bring  an  immense  revenue  of  glory  to  himself,  and 
an  immense  revenue  of  holiness  and  happiness  to  his 
dutiful  and  obedient  subjects.  God,  in  governing  this 
world,  for  nearly  six  thousand  years,  has  caused  it  to 
produce  great  and  astonishing  eiTects.  How  many 
millions  of  rational  and  immortal  creatures  has  God 
already  raised  up  here,  to  exist  for  ever  in  a  future 
atate  ?  and  how  many  millions  more  will  he  raise  up 
here,  for  the  same  important  purpose  !  And  all  the 
objects  with  which  men  have  been,  and  will  be  sur- 
rounded here,  and  all  the  scenes  of  light  and  dark- 
ness, prosperity  and  adversity,  through  which  he  has 
called  them,  and  will  call  them,  have  been  and  will  be 
the  means  of  forming  their  characters,  and  preparing 
them  for  endless  bliss,  or  wo.  While  we  live  in  this 
world,  which  is  under  the  particular  providence  of 
God,  we  are  living  in  a  great,  and  good  and  solemn 
world.  Every  creature,  every  object,  and  every  event 
is  preparing  the  way  for  the  final  consummation  of  all 
things  when  we  shall  find,  that  God  has  not  made  an 
angel,  a  man,  a  worm,  or  a  mote  in  vain,  but  all  for  his 
own  glory. 

3.  The  particular  providence  of  God  displays  the 
perfections  of  his  nature  in  the  most  grand  and  glorious 
light.  His  upholding,  preserving  and  governing  all 
things,  by  his  universal  and  particular  providence, 
orivesthe  most  exalted  views  of  his  eternal  power  and 


SERMON  vn.  117 

Godhead.  We  measure  the  power  of  every  agent  by 
the  nature,  the  number,  and  magnitude  of  the  effects, 
which  he  has  produced,  or  is  able  to  produce.  We 
admire  the  power  of  Sampson,  who,  by  one  effort  of 
his  strength,  overthrew  the  house,  and  destroyed  the 
lives  of  so  many  idolatrous  PhiHstines.  But  what 
were  those  effects,  in  comparison,  with  the  nature, 
variety  and  magnitude  of  the  effects  which  God  has, 
every  moment,  for  thousands  of  years,  produced  !  He 
has  upheld,  preserved,  and  governed  the  heavens  and 
the  earth,  and  all  the  innumerable  creatures  and  ob- 
jects which  they  contain.  To  uphold  and  preserve  one 
individual  creature  or  object  displays  a  power  supe- 
riour  to  the  united  power  of  all  created  beings.  But 
the  power  of  God  appears  unspeakably  greater  and 
more  astonishing  in  upholding  and  preserving  every 
particle  of  dust  in  the  earth,  every  drop  of  water  in 
the  ocean,  every  star  in  the  firmament,  and  every 
creature  in  the  universe.  The  number,  variety,  and 
magnitude  of  the  effects,  which  God  by  his  particular 
providence,  has  produced  lor  ages,  and  will  produce 
to  all  eternity,  display  his  omnipotence  in  the  most 
clear,  amiable,  and  instructive  light.  His  particular 
providence  displays  the  immensity  of  his  presersce,  as 
well  as  the  omnipotence  of  his  power.  He  is  always 
present,  wherever  he  always  acts.  He  is  always  actj 
jng  in  heaven,  in  earth,  and  in  all  places ;  his  pres- 
ence therefore,  fills  heaven,  and  earth,  and  all  places 
at  one  and  the  same  moment,  through  every  pe- 
riod of  duration.  And  what  an  exalted  idea  does  this 
exhibit  of  the  divine  omnipresence  !  But  God  governs 
every  created  being  and  object,  as  well  as  upholds 
and  preserves  all  things  in  existence.  He  governs  ev- 
ery particle  of  matter,  every  motion  of  every  living 
creature,  and  every  action  of  every  moral  agent,  in 
subserviency  to  one  supreme  and  ultimate  object, 
which  is  his  own  glory.  And  to  superintend  and  over- 
rule all  things  in  such  a  manner,  displays  infinite 
knowledge  and  wisdom.  Nor  does  he  make  a  less 
risible  and  glorious  display  of  his  boundless   benevo- 


118  :»EKMOiN    VII. 

lence,  by  the  multitude  of  his  favours,  which  he  is? 
continually  bestowing  upon  both  his  innocent  and 
guilty  creatures.  His  creatures  are  innnumerable, 
and  the  blessings  which  he  bestows  upon  each  are 
innumerable.  It  is  the  pariicularity  ot  divine  provi- 
dence that  gives  the  brightest  display  ol  the  immensi- 
ty of  the  divine  presence,  and  the  infinitude  of  the 
divine  power,  wisdom,  and  goodness. 

4.  It  appears  from  the  particular  providence  of 
God,  that  the  whole  world  are  under  indispensable 
obligations  of  gratitude  to  him,  for  every  favour  they 
enjoy.  Every  good  gift  and  every  perfect  gift  cometh 
down  from  the  Fathr:r  of  lights,  with  whom  there  is  no 
variableness,  nor  shadow  of  turning.  By  his  particu- 
lar providence,  he  has  preserved  them,  watched  over 
them,  and  provided  for  them  every  blessing  that  they 
have  ever  enjoyed.  In  Him,  they  have  lived,  and 
moved,  and  had  their  being,  and  to  his  almighty  hand 
and  benevolent  heart,  they  ought  to  ascribe  the  great 
and  innumerable  blessings,  which  have  fallen  to  their 
happy  lot.  In  the  exercise  of  his  particular  provi- 
dence over  the  world,  he  has  every  moment  exerted 
his  almighty  power,  and  infinite  wisdom,  and  good- 
ness, to  satisfy  the  desires  of  every  rational  and  irra- 
tional creature.  Such  displays  of  divine  power,  wis- 
dom, and  goodness  God  has  made  before  the  whole 
world  of  mankind,  which  have  laid  every  individual 
under  the  most  endearing  obligations  of  gratitude  to 
their  creator,  preserver,  and  benefactor.  He  has  not 
left  the  heathen  world  without  witness,  in  that  he  has 
done  them  good,  and  given  them  rain  from  heaven,  and 
fruitful  seasons,  filling  their  hearts  with  food  and 
gladness.  He  has  given  far  brighter  displays  of  his 
goodness  before  all  the  christian  world  ;  and  to  no 
part  of  the  christian  world,  perhaps,  has  he  displayed 
llie  riches  of  his  goodness  and  mercy  so  marvelous- 
ly,  as  to  our  rising  nation.  We  have  been  a  people, 
empliaticallv  saved  of  the  Lord.  We  have  been  emi- 
nently tlie  children  of  his  care  and  providence.  He 
has   given  ns  both  temporal  and   spiritual,  civil  and 


SfiRMON  VII.  119 

religious  favours  in  vast  variety,  and  extraordinary 
profusion.  And  in  addition  to  these  national  bles- 
sings, he  has  bestowed  upon  every  individual  more 
personal  mercies  than  can  be  reckoned  up.  But,  alas  ! 
instead  of  giving  unto  Him  the  gratitude  and  praise, 
which  the  riches  of  his  goodness  have  merited  and  de- 
manded, how  have  we  abused  them  !  His  goodnes^s,  in- 
stead of  leading  us  to  repentance,  has  led  us  to  impen- 
itence, unbeUef,  and  rebellion.  He  has  reason  to 
complain  of  us,  as  he  did  of  Israel — "  Hear  O  heavens, 
and  give  ear,  O  earth,  fori  have  nourished  and  brought 
up  children,  but  they  have  rebelled  against  me."  "I 
beseech  you,  therefore,  by  the  mercies  of  God,  that  ye 
present  your  bodies  a  living  sacrifice,  holy  and  accep- 
table to  God,  which  is  your  reasonable  service."  God 
has  spared  your  lives,  and  loaded  you  with  his  ben- 
efits another  year,  and  now  calls  for  his  just  revef-*^^^^ 
enoG  of  gratitude  and  praise.  But  this  you  cannot 
pay  him,  without  giving  him  the  supreme  affection  of 
your  hearts,  and  devoting  your  spared  lives  to  his 
service.  O  consider  in  what  a  good  world  you  have 
lived,  in  what  a  good  land  you  have  lived,  under 
what  a  good  providence  you  have  lived,  and  under 
w  hat  pious  parents  many  of  you  have  lived.  These 
great  and  singular  favours,  vastly  strengthen,  and 
increase  your  obligations  to  live  pious  and  grateful 
lives.  But  if  any  of  you,  whether  young  or  old, 
should  refuse  to  give  your  hearts  and  your  service  to 
God,  and  continue  barren  and  unfruitful,  you  have 
nothing  better  to  anticipate,  than  to  be  cut  down  and 
destroyed,  and  that  even  before  such  an  anniversary 
as  this  returns.  Be  entreated  to  spend  this  thanks- 
giving day  gratefully  and  penitently,  and  if  you  do, 
you  may  hope  for  the  continuance  and  increase  of 
every  temporal  and  spiritual  blessing,  that  infinite 
wisdom  and  goodness  shall  see  best  to  bestow.  Will 
not  ke  that  clothes  the  lily,  and  feeds  the  fowls; 
much  more  feed  and  clothe  you,  who  confide  in  his 
providence,  as  long  as  you  shall  need  these  blessings, 
in  your  way  to  heaven  ? 


SERMON  VIII. 

THE    REVEALED    WILL    OF   GOD    THE    ONLY    RULE    OF   DUTY, 


DEUTERONOMY,  xxix.  29. 

The  secret  things  belong  unto  the  Lord  our  God;  but  those  things 
rvhich  are  revealed  belong  unto  ws,  and  to  our  children  for  ever,  that 
we  may  do  all  the  words  of  this  law. 

It  is  a  mark  of  the  moral  depravity  of  mankind,  that 
they  are  generally  more  inquisitive  to  know  their  for- 
tune, than  to  know  their  duty.  They  are  much  more 
solicitous  to  know  what  God  intends,  than  what  he  re- 
quires. He  has  told  them  their  duty,  which  they  do  not 
desire  to  know  ;  but  he  has  not  told  them  their  fortune, 
which  they  are  fond  of  being  told.  This  general  pro- 
pensity to  know  futurity  has  led  the  great  mass  of  man- 
kind, from  age  to  age,  to  practice  the  grossest  idola- 
try. When  God  led  his  people  Israel  out  of  Egypt 
by  the  hand  of  Moses,  he  gave  them  his  written  law  at 
Mount  Sinai,  to  prevent  their  symbolizing  with  the 
idolatrous  nations  through  whom  he  was  leading  them, 
and  among  whom  he  was  about  to  fix  their  permanent 
residence.  This  law  tht^y  publickly  and  solemnly  en- 
gaged to  keep,  at  the  very  time  it  was  given.  But 
God  knew  their  native  propensity  to  disregard  their 
most  sacred  vows  and  engagements,  and  therefore  he 
commanded  them  to  renew  their  covenant  to  obey  his 
revealed  will,  just  before  they  entered  into  the  land  of 
promise.  But  still  farther  to  guard  them  against  seek- 
ing to  magicians,  astrologers,  or  soothsayers,  to  know 
things  which  God  had  not  seen  fit  to  reveal^  Mose^ave 
them  the  admonition  in  the  text,  "  The  secret  tnings 
belong  unto  the  Lord  our  God  :  but  those  things  which 
are  revealed  belong  unto  us,  and  to  our  children,  that  we 


SERMON  VIII.  121 

may  do  all  the  words  of  this  law."    The  plain  meaning 
ot' Moses  is, 

That  the  revealed  will  of  God,  and  not  his  secret 
will,  is  the  rule  of  duty.     1  shall, 

I.  Consider  what  the  secret  will  of  God  respects  ; 

II.  Consider  what  his  revealed  will  respects  ;  and, 

III.  Show  that  his  revealed  will,  and  not  his  secret 
will,  is  the  rule  of  duty. 

I.  We  are  to  consider  what  the  secret  will  of  God 
respects.  The  text  supposes,  that  there  are  secret 
things  in  the  mind  of  tiie  Deity,  which  he  has  not  re- 
vealed, or  that  he  has  secret  designs  concerninof  tulure 
events,  which  he  intends  shalP  remain  undisclosed  until 
they  are  actually  accomplished.  Before  the  founda- 
tion of  the  world,  he  ibrmed  in  his  own  mind  a  com- 
plete scheme  of  his  own  conduct  through  ail  future 
ages.  This  scheme  compi-ehended  all  things  that 
ever  have  been  and  ever  will  be  brought  into  exist- 
ence. His  secret  will  solely  respects  tlie  taking  place 
of  those  things,  which  he  determined  from  eternity 
should  take  place,  without  any  regard  to  the  nature  of 
them,  whether  morally  good,  or  morally  evil.  It  v.'ds 
his  secret  will,  that  not  only  holiness  and  happiness, 
but  that  sin  and  misery  also  should  take  place  among 
his  intelligent  creatures.  Though  he  loved  only  holi- 
ness and  happiness,  and  perfectly  hated  sin  and 
misery  ;  yet  he  determined  that  both  should  take  place. 
It  was  his  secret  will,  that  Lucifer  should  rebel,  and 
Adam  should  disobey,  though  he  hated  both  the  rebel- 
lion of  Lucifer  and  the  disobedience  of  Adam.  It  was 
his  secret  will,  that  .Tudas  should  betray  and  Peter 
should  deny  Christ,  though  he  hated  the  conduct  of 
both  Judas  and  Peter.  It  is  his  secret  will,  that  all 
the  elect  shall  repent  and  believe,  and  that  all  the 
non-elect  shall  live  and  die  in  impenitence  and  unbe- 
lief, though  he  loves  faith  and  repentance,  and  hales 
impenitence  and  unlx'liel'.  It  always  was,  and  is,  a!)d 
will  be  his  secret  will,  that  all  Ihings  shall  take  place, 
which  he  sees  w  ill  best  promote  his  own  glory,  and  the 
highest  good  of  the  universe,  whether  they  are  good 
16 


122  SERMON   VH<. 

or  evil,  liglit  or  Avrong  in  their  own  nature.  The 
assembly  ot  divines  have  given  a  just  and  accurate  de- 
finition of  God's  secret  will.  '^  It  is  the  counsel  oi'  his 
own  will,  whereby  for  his  own  glory,  he  hath  fore-or- 
dained whatsoever  comes  to  pass."  His  secret  will 
entirely  respects  his  decree,  his  purpose,  his  intention, 
or  his  determination,  concerning  the  actual  existence 
or  the  actual  taking  place  of  all  things,  in  both  the  na- 
tural and  moral  world.     Let  us  now  consider, 

II.  What  the  revealed  will  of  God  respects.  It  re- 
spects something  very  different  from  what  his  secret 
will  respects.  It  respects  what  is  right  and  wrong, 
what  is  good  and  evil,  or  what  is  duty  and  sin,  without 
any  regard  to  the  taking  place  of  these  things.  God 
has  revealed  in  his  word  what  is  agreeable  and  dis- 
agreeable 10  him,  in  its  own  nature.  His  precepts  re- 
quire nothing  but  w  hat  is  right  and  pleasing  to  him  ; 
and  his  prohibitions  forbid  nothing  but  what  is  morally 
wrong  and  displeasing  to  him.  He  has  declared  in 
his  word,  that  he  shall  be  pleased  with  men,  if  they 
are  holy ;  but  displeased  with  them,  if  they  are  unholy. 
He  has  declared  in  his  word,  that  he  will  reward  men, 
if  they  are  holy  ;  but  if  they  are  unholy,  he  will  punish 
them.  In  this  sense,  the  precepts  and  prohibitions  of 
the  divine  law  are  a  transcript  of  the  divine  charac- 
ter, or  in  other  words,  are  holy,  just  and  good.  \\  hen 
God  requires  men  to  love  him  with  all  the  heart,  he 
lets  them  know,  that  it  is  his  pleasure,  that  they  should 
love  him  with  all  the  heart;  but  not  that  it  is  his  secret 
or  decretive  will,  that  they  should  love  him  with  all  ihe 
heart ;  for  in  some  cases,  it  is  his  secret  will,  that  they 
should  not  love  him  with  all  the  heart.  And  when  he 
Ihreatens  to  punish  thom  for  not  loving  him  with  all 
the  licart,  he  lets  them  know,  thnt  it  is  his  disposition 
to  punish  them,  but  not  that  it  is  his  intention  or  design 
to  punish  them  for  not  loving  him  with  all  the  heart ; 
for  in  some  cases,  it  is  his  secift  will  or  design  to  save 
tliemfrom  the  punishment,  which  he  has  threatened  to 
intlict  upon  them  for  disobedience.  So  that  his  pre- 
cepts and  prohibitions  in  his  word,  do  not  respect  his 


SERMON  Vllf.  123 

secret  or  decretive  will  at  all.  They  have  no  respect 
to  the  taking  place  of  things,  whether  good  or  evil; 
but  only  to  what  is  morally  right  and  morally  wrong, 
or  what  is,  in  itself"  considered,  agreeable  and  dis- 
agreeable to  him.     We  come  now, 

HI.  To  show  that  God's  revealed  will,  and  not  his 
secret  will,  is  the  rule  oi'duty.  And  this  will  appear, 
if  we  consider, 

1.  That  God  has  revealed  his  will  in  his  word  for 
the  very  purpose  of  giving  us  a  rule  of  duty.  So  Mo- 
ses expressly  declares  in  the  text.  "  The  secret  things 
belong  unto  the  Lord  our  God  ;  but  those  things  which 
arc  revealed  belong  unto  us,  and  to  our  children  for 
ever,  that  we  may  do  all  the  words  of  this  law."  The 
law  of  God  reveals  to  us  what  is  pleasino;  and  what  is 
displeasing  to  him,  and  at  the  same  time,  requires  us  to 
do  what  is  pleasing,  and  to  avoid  what  is  displeasing  to 
him.  which  lays  us  under  the  strongest  obligation  to 
obedience.  The  law  of  God  is  a  perfect  rule  of  duty, 
and  enforced  by  eternal  rewards  and  punishments. 
This  rule  of  duty  is  binding  at  all  times  and  under  all 
circumstances.  No  secret  purpose,  intention,  or  de- 
sign of  the  Deity,  can  disannul  or  diminish  our  obliga- 
tion to  obey  this  his  revealed  will. 

2.  The  will  of  God  revealed  in  his  word  is  a  com- 
plete rule  of  duty.  The  apostle  asserts,  that  "  all 
scripture  is  given  by  inspiration  of  God,  and  is  profit- 
able for  doctrine,  for  reproof,  for  correction,  for  in- 
struction in  righteousness  :  that  the  man  o[  God  may 
be  perfect,  thoroughly  furnished  unto  all  good  works." 
After  God  has  revealed  his  will  to  us  in  his  word,  we 
have  no  occasion  for  any  further  information  from  him, 
in  respect  to  duty.  So  Moses  told  the  people  of  God, 
"  Secret  things  belong  unto  the  Lord  our  God,  but 
those  things  which  are  revealed  belong  unto  us,  and 
unto  our  children  forever,  that  we  may  do  all  the 
Avords  of  this  law."  God's  secret  purposes  concern 
his  own  conduct,  not  ours.  It  concerns  him  to  do  all 
that  he  determined  to  do  from  eternity,  or  to  carry  into 
efTect  all  his  wise  and  holy  purposes ;  and  it  concerns 


124  SERMON  VIII. 

US  to  do  all  that  his  holy  word  or  revealed  Avill  re- 
quires us  to  do.  We  have  no  occasion  of  knowing  his 
secret  will,  in  order  to  know  his  revealed  will  ;  for  his 
revealed  will  does  not  depend  upon  his  secret  will, 
nor  does  our  obligation  to  obey  his  revealed  will  de- 
pend upon  our  knowing  his  secret  will.  The  obliga- 
tion of  a  child  to  do  what  his  parent  requires,  does 
not  depend  upon  his  knowing  the  secret  will  of  his 
parent,  or  the  reason  why  he  commands  him  to  do  this, 
or  that  lawful  thing.  The  obligation  of  a  subject  to 
do  what  a  civil  ruler  requires  him  to  do,  does  not  de- 
pend upon  his  knowing  the  reasons  of  state,  or  why  the 
civil  ruler  requires  certain  acts  of  obedience.  So  the 
obligation  of  creatures  to  obey  the  revealed  will  of 
their  creator,  does  not  depend  upon  their  knowing 
his  secret  will,  or  the  reasons  of  his  comniands.  It  is 
the  revealed  will  of  God,  therefore,  and  riot  his  secret 
will,  which  is  our  infallible  rule  of  duty. 

3.  God]g  secret  or  decretal  will  cannot  be  known, 
and  for  that  reason,  cannot  be  a  rule  of  duty  "to  any  of 
his  creatures.  It  is  essential  to  a  law  or  rule  of  duty, 
that  it  shoidd  be  publislied  or  made  known  to  those, 
who  are  to  be  bound  by  it.  So  long  as  God  conceals 
his  own  purposes  in  his  own  breast,  they  cannot  biiid 
his  creatures  to  regard  them  any  more  than  if  they  did 
not  exist  in  his  mind.  No  human  law  can  bind  any  hu- 
man being  before  it  is  published  or  made  known,  any 
more  than  it  can  bind  belbre  it  is  enacted.  God  has 
told  us,  that'he  has  reserved  the  times  and  seasons  in 
his  own  power;  which  means  that  he  has  concealed 
most  of  his  purposes  respecting  future  events,  from 
the  knowledge  of  his  intelligent  creatures.  The  angels 
in  heaven  know  no  more  than  we  do^  with  respect 
to  the  future  conversion  and  salvation  of  sinners  in 
this  world.  The  decree  of  election  and  reprobation, 
respecting  sinners  in  time  to  come,  is  a  profound  secret 
in  the  divine  mind,  and  so  is  his  secret  will,  respect- 
ing thousands  and  millions  of  other  future  events.  And 
whatever  secret  purposes  God  may  have  in  his  own 
mind,  concerning  future  events  in  this,  or  any  other 


SERMON    VIII.  125 

world,  can  be  no  rule  of  duty  to  us,  or  to  any  other  of 
his  intelligent  creation.  It  is  sufficient  for  us  to  know 
and  to  do  his  revealed  will.  His  revealed  will  con- 
stantly and  infinitely  binds  us,  let  his  secret  will  be 
what  it  may  respecting  us,  or  any  other  created  beings. 
4.  Supposing  God  should  reveal  to  us  all  his  purpo- 
ses, respecting  all  his  intelligent  creatures  in  every 
part  of  the  universe  ;  this  knowledge  of  his  decretal 
will  would  be  no  rule  of  duty  to  us.  His  decretal 
will  is  only  a  rule  of  conduct  to  himself  It  becomes 
him  to  do  all  that  he  has  seen  fit  to  determine  to  do  ; 
but  our  knowing  what  it  becomes  him  to  do,  cannot 
inform  us  what  it  is  becoming  us  to  do.  Supposing 
God  had  revealed  to  Lucifer  the  day  before  he  rebel- 
led, that  he  had  determined  or  decreed,  that  he  should 
rebel  the  next  day,  would  that  knowledge  of  the  de- 
cretal will  of  God  have  laid  him  under  moral  obliga- 
tion to  rebel,  or  destroyed  his  moral  obligation  to  love 
and  obey  God  forever?  Did  Christ's  telling  Judas 
that  he  was  the  son  of  perdition,  and  that  it  was  his 
decretal  will,  that  he  should  betray  him,  lay  him  under 
moral  obligation  to  betray  him,  or  lessen  his  guilt  in 
betraying  him  ?  Or  did  Christ's  telling  Peter  that  he 
w^ould  deny  him,  and  that  it  was  his  decretal  will  that 
he  should  deny  him,  lay  him  under  moral  obligation 
to  deny  him,  or  diminish  his  indispensable  obligation 
to  confess  and  own  him  before  a  frowning  and  oppo- 
sing world  ?  In  these  instances  it  is  plain  to  the  lowest 
capacity,  that  the  decretal  will  of  God  was  no  rule  of 
duty  to  Lucifer,  Judas,  or  Peter.  And  it  is  equally 
plain,  that  the  decretal  will  of  God,  can  never  be  a 
rule  of  duty  to  any  of  his  creatures.  The  decretal 
will  of  God  cannot  alter  the  nature  of  things,  or  make 
that  right,  which  in  the  nature  of  things  is  wrong,  nor 
that  wrong,  which  in  the  nature  of  things  is  right. 
Thougli  all  the  impenitent  at  the  day  of  judgment  will 
know,  that  it  is  the  decretal  will  of  God,  that  they  shall 
be  his  enemies  for  ever ;  yet  this  knowledge  of  his 
decree  cannot  make  it  their  duty  to  remain  his  ene- 
mies forever.     If  all  the  decree*  of  God  were  univer- 


126  SERMON  VIII. 

sally  known,  they  would  be  no  rule  of  duty  to  angels 
or  men,  because  his  decrees  have  no  respect  to  what 
is  wrong,  or  right,  but  only  to  what  it  is  wisest  and  best 
should  take  place.  But  his  revealed  will  is  a  proper 
and  infallible  rule  of  duty,  because  it  makes  known 
what  is  right  and  wrong,  and  what  is  pleasing  and  dis- 
pleasing to  him ;  and  what  will  promote,  and  destroy 
eternal  happiness.     I  may  add, 

5.  That  the  secret  will  of  God  cannot,  if  it  were 
known,  be  a  rule  of  duty,  because  it  is  entirely  desti- 
tute of  both  precept  and  penalty,  and  consequently  of 
all  divine  authority.  The  decretal  will  of  God  does 
not  require  any  thing,  nor  forbid  any  thing,  nor  pro- 
mise any  thing,  nor  threaten  any  thing.  It  has  no  le- 
gal properties,  nor  legal  authority,  tbrce,  or  obliga- 
tion. It  does  not  manifest  God's  approbation,  or  dis- 
approbation of  any  person,  action,  or  event.  This  is 
certainly  the  case,  when  it  is  not  known ;  and  it  is 
equally  the  case,  when  it  is  known.  God  has,  in  some 
instances,  revealed  his  secret  purposes,  and  made 
known  his  eternal  determination  to  bring  about  some 
events  long  before  they  took  place.  He  revealed  his 
secret  or  decretal  will,  that  the  posterity  of  Ham, 
Noah's  youngest  son,  should  be  servants  of  servants 
unto  the  posterities  of  Shem  and  Japheth;  but  this  was 
no  rule  of  duty  to  the  children  of  Shem  and  Japheth, 
to  tyrannise  over  the  posterity  of  Ham.  and  make  them 
servants  of  servants.  It  is  as  criminal  for  the  posterity 
of  Japheth  now  to  enslave  the  Africans,  as  if  God  had 
never  revealed  his  will,  his  purpose,  or  design,  to  sub- 
ject them  to  bondage  and  slavery  from  generation  to 
generation.  God's  revealing  his  decree,  that  Issa- 
char  should  crouch  down  between  two  burdens,  was 
no  rule  of  duty  to  him,  or  to  his  oppressors.  God's 
revealing  his  will,  that  Ishmael  should  be  a  wild  man, 
and  his  iiand  should  be  against  every  man,  and  every 
man's  hand  against  him,  and  that  he  should  dwell  in 
the  presence  of  his  brethren,  to  be  a  perpetual  scourge 
to  them  ;  was  no  rule  of  duty  to  the  Ishmaelites,  and 
gave  them  no  right  to   oppose,  plunder,    and  harass 


SERMON  ¥111.  .  127 

mankind  from  age  to  age.  God's  revealing  his  eternal 
purpose  respecting  the  sufferings  and  death  of  Christ, 
by  Jews  and  Gentiles,  was  no  rule  of  duty  to  the 
chief  priests,  to  Herod,  to  Pilate,  to  Judas,  or  to  the 
soldiers,  to  do  what  they  did  to  the  Lord  of  glory. 
God's  revealing  his  will  concerning  the  rise  of  the  man 
of  sin,  and  the  subversion  of  his  temporal  and  spiritual 
tyranny,  is  no  rule  of  duty  for  France,  or  Britain,  or 
Russia,  or  any  other  European  nations,  to  wage  war 
with  Italy,  ransack  the  city  of  Rome,  and  spread  de- 
struction and  misery  through  the  Pope's  dominions, 
without  any  national  provocation.  All  these  instances, 
and  numerous  others  that  might  be  mentioned,  clearly 
show,  that  God's  secret  or  decretal  will  is  no  rule  of 
duty,  even  after  it  is  known,  any  more  than  before  it 
is  revealed.  It  is  only  a  rule  of  the  divine  conduct, 
but  no  rule  of  human  conduct.  It  has  no  precept, 
nor  penalty,  and  is  clothed  with  no  divine  authority. 
The  conclusion  is  plain  and  irresistible,  that  the  law 
of  God,  or  his  revealed  will  is  the  only  rule  of  duty  to 
mankind. 

IMPROVEMENT. 

I.  If  God's  secret  will  respects  ane  object,  and  his 
revealed  will  respects  another  object;  then  there  is  no 
inconsistency  between  his  secret  and  revealed  will. 
It  is  one  of  the  most  plausible  objections,  which  has 
ever  been  made  against  the  doctrine  of  divine  decrees, 
that  it  is  totally  inconsistent  with  the  preceptive,  or 
revealed  will  of  God.  It  is  said,  that  to  suppose  God 
has  fore-ordained  whatsoever  comes  to  pass,  necessa- 
rily implies,  that  he  requires  one  thing,  but  decrees 
another;  or  that  he  forbids  one  thing,  but  decrees  an- 
other. He  required  Pharaoh  to  let  his  people  go,  but 
decreed  that  he  should  not  let  them  go.  He  has  re- 
quired all  good  men  to  be  pcriectly  holy  in  this  life, 
but  has  decreed  that  no  man  shall  be  perfectly  holy 
in  this  life.  He  has  required  all  men  every  where  to 
repent,  but  has  decreed  that  multitudes  shall  never 


128  SERMON  Vlli. 

repent.  He  has  forbidden  and  threatened  to  punish 
all  sin,  but  has  decreed  that  all  the  sin,  which  abounds 
in  the  world,  should  take  place.  In  all  these  instances, 
it  is  said,  God's  secret  will  js  diametrically  contrary 
to  his  revealed  will.  But  how  does  this  appear  ? 
God's  secret  will  respects  one  thing,  but  his  revealed 
will  respects  another.  His  secret  will  respects  noth- 
ing but  the  existence  or  taking  place  of  things  ;  but  his 
revealed  will  respects  the  nature  or  moral  quality  of 
the  things  that  take  place.  He  chooses  that  some 
things  should  exist,  which  he  perfectly  hates;  and  he 
chooses  some  things  should  not  exist,  which  he  per- 
fectly loves,  in  their  own  nature.  He  requires  nothing 
but  what  he  loves,  in  its  own  nature;  and  he  forbid* 
nothing  but  what  he  hates,  in  its  own  nature.  His  re- 
vealed will  respects  nothing  but  the  moral  good  and 
evil  in  the  things  he  requires  and  forbids.  He  re- 
quired Pharaoh  to  let  his  people  go,  because  this  was 
right,  in  the  nature  of  things;,  but  he  decreed  that  he 
should  not  let  his  people  go,  not  because  it  was  right 
in  Pharaoh  not  to  let  them  go,  but  because  it  was 
best,  all  things  considered,  that  he  should  not  give  them 
liberty  to  go.  God  requires  all  men  to  be  perfectly 
holy  in  this  life,  because  this  is  right,  in  the  nature  of 
things  ;  but  he  decrees  that  no  man  shall  be  perfect- 
ly holy,  in  this  life,  because  he  knows  it  to  be  best,  all 
things  considered,  that  none  should  be  perfectly  holy 
before  they  leave  the  world.  Holiness  is  one  thing, 
and  the  taking  place  of  holiness  is  another;  and  sin  is 
one  thing,  and  the  taking  place  of  sin  is  another. 
When  God  requires  holiness,  his  preceptive  or  reveal- 
ed will  respects  the  nature  or  moral  excellence  of  ho- 
liness ;  but  when  he  decrees  that  holiness  shall  not 
take  place,  his  secret  or  decretal  will  respects  only 
the  event  of  its  not  taking  place.  So  when  he  forbids 
sin,  his  preceptive  or  revealed  will  respects  only  the 
natiu-e  or  moral  evil  of  sin  ;  but  when  he  decrees  that 
it  shall  take  place,  his  secret  or  decretal  will  respects 
merely  its  actual  existence  to  answer  some  valuable 
purpose.     Thus  the  secret  and  revealed  will  of  God 


SERMON  VIII.  129 

respect  entirely  difTcrent  objects,  and  are  by  no  means 
inconsistent.  If  they  respected  the  same  objects,  it  is 
granted,  they  would  be  inconsistent.  IfGod  should 
require  and  forbid  the  same  thing ;  or  if  he  should  de- 
cree that  the  same  thing  should,  and  should  not,  exist, 
liis  secret  and  revealed  will  would  be  totally  contra- 
dictory and  absurd.  If  those  who  pretend,  that  the 
secret  and  revealed  will  of  God  are  inconsistent,  would 
only  make  the  same  distinction  in  this  case,  that  they 
do  in  innumerable  other  cases,  they  could  not  discover 
a  shadow  of  inconsistency  between  the  secret  and  re- 
vealed will  of  God.  How  often  do  they  themselves 
make  a  distinction  between  what  is  desirable,  in  its 
own  nature,  and  what  is  not  desirable  all  things  consi- 
dered ?  The  fond  and  faithful  parent  does  not  desire, 
simply  considered,  to  correct  his  offending  child,  but 
all  things  considered,  thinks  it  best  and  decrees  or 
determines  to  correct  his  child.  And  though  he  tells 
his  child  he  does  not  desire  to  correct  him,  simply  con- 
sidered, but  has  determined  it  to  be  best,  all  things 
considered,  to  correct  him,  he  sees  no  inconsistency  in 
what  his  father  says  and  does.  Just  so,  the  wise,  holy, 
and  benevolent  parent  of  the  universe  may  consistently 
decree  to  bring  to  pass  things  which  he  hates,  forbids, 
and  condemns. 

2.  It  appears  from  the  representations,  which  have 
been  given  of  the  secret  and  revealed  will  of  God, 
that  our  text  has  often  been  perverted  and  misapplied. 
Because  secret  things  belong  unto  God,  but  those  only, 
which  are  revealed,  belong  unto  us,  many  have  been 
led  to  conclude  and  say,  that  we  have  no  right  to  be- 
lieve and  teach  the  doctrine  of  decrees,  or  the  doctrine 
of  election,  or  the  doctrine  of  the  saints  perseverance, 
or  the  doctrine  of  reprobation,  or  the  doctrine  of  di- 
vine agency  in  the  production  of  moral  exercises  in 
the  hearts  of  men,  since  these  are  secret  things.  It  is 
true,  all  these  things  were  once  secret,  but  since  they 
have  been  revealed,  they  are  no  longer  secret  things. 
Is  not  the  doctrine  of  decrees  revealed  }  Is  not  the 
doctrine  of  election  revealed  ?  Is  not  the  doctrine  of 
17 


130  .  SERMON  VIII. 

reprobation  revealed  ?   Is  not  the  doctrine  of  divintj 
agency  in  the  renovation  of  the  heart  revealed?  Is  not 
the  doctrine  of  the  divine  agency    in  hardening  the 
heart  revealed?    Is  not  the  doctrine  of  the  iinai  per- 
severance of  saints  revealed?  Who  will    presume  to 
say,  that  these  doctrines  are  not  revealed  in  the  bible, 
and  were  not  taught  by  Christ  and  his  apostles  ?  These 
doctrines  have  long  been  disputed    among  almost  all 
denominations  of  christians;  but  why  should  they  be 
disputed,  if  they  were  not  revealed  in  the  sacred  ora- 
cles ?  Or  why  should  those,  who  disbelieve  them,  em- 
ploy so  much  learning,   criticism,   and   metaphysical 
ingenuity,  in  attempting  to  explain  them  away  ?  The 
acknowledged  truth  is,  that  they  are  revealed  in  the 
bible,  and  I  will  venture  to  add,  that  they  are  as  plain- 
ly revealed  as  any  other  doctrines  in  it.     This  being 
true,  we  have  as  good  a  right  to  examine,  explain,  and 
inculcate  these,  as  any  other  doctrines  to  be  found  in 
the  >vord  of  God.     These  doctrines   may  be   truly  ex- 
plained agreeably  to  the  analogy  of  scripture,  and  the 
dictates  of  the  soundest  reason,  and  all  the  subtil  and 
plausible   objections,  which   have   ever    been   made 
against  them,  may  be  fairly  and  fully  answered.     And  it 
is  no  evidence  to  the  contrary,  that  we  hear  so  many 
say,  that  they  have  never  heard  them  explained,  and 
the  objections   answered  to   their   apprehension  and 
satisfaction.      It   is   only   saying  of  themselves   what 
Christ  said  of  some,  who  heard  him  preach,  "Because 
I  tell  you  the  trulli,  ye  believe  me  not." 

3.  If  God's  secret  will  respects  the  taking  place  of 
future  events  ;  then  all  uninspired  men,  who  pretend 
to  reveal  God's  secret  will,  or  to  foretel  tuture  events, 
are  guilty  of  both  folly  and  falsehood.  For  secret 
things  belong  to  God  only,  and  he  only  can  reveal 
them.  He  justly  claims  this  siiprcme  prerogative.  "1 
am  God,  and  there  is  none  like  ine,  declaring  the  end 
from  the  beginning,  and  from  anci'jut  times  the  things 
that  are  not  yet  done,  saying,  my  counsel  shall  stand, 
and  I  will  do  all  my  pleasure."  He  challenges  the  as- 
trologers, the  star-gazers,  the  monthly  prognosticators, 


SERMON  VIII.  131 

either  to  foretel,  or  to  escape  the  publick  calamities, 
which  he  secretly  intended  to  bring  upon  his  disobe- 
dient people.  There  are  many  in  the  pagan,  and  some 
in  the  christian  world,  who  pretend  to  look  into  futu- 
rity, and  foretel  things  which  God  has  never  revealed  ; 
I)utthey  are  guilty  of  egregious  folly  and  presumption, 
and  ought  to  be  avoided,  despised,  and  condemoed. 
Pharaoh  sought  to  the  magicians  to  confront  and  op- 
pose Moses,  but  all  in  vain.  Belshazar  applied  to  such 
impostors,  who  were  constrained  to  acknowledge  their 
ignorance  and  folly.  None  by  searching  can  lind  out 
God,  nor  discover  his  secret  will  in  a  single  instance. 

4.  If  God's  secret  will  cannot  be  known,  then  it  can 
have  no  influence  upon  tlie  actions  of  men.  They  are 
extremely  apt  to  complain  of  the  doctrine  of  the  di- 
vine decrees,  because  they  imagine  it  lays  both  a  re- 
straint, and  constraint  upon  their  free  and  voluntary 
actions.  They  say,  if  God  has  decreed  all  things,  then 
he  constantly  restrains  them  from  doing  any  thing, 
which  he  has  not  decreed ;  and  as  constantly  con- 
strains them  to  do  every  thing  that  he  has  decreed ;  so 
that  his  decrees  totally  destroy  their  free  agency.  But 
his  decrees,  which  are  his  secret  w  ill,  cannot  possibly 
iiave  the  least  inlluence  to  restrain  tiiem  from  acting, 
or  to  constrain  them  to  act ;  for  this  plain  reason,  that 
they  do  not,  and  cannot  know  what  his  secret  will  is, 
till  after  they  have  acted.  While  the  decrees  of  God 
lie  a  secret  in  his  own  mind,  they  cannot  have  any 
more  influence  upon  the  actions  of  men,  than  if  they 
did  not  exist  in  his  mind.  The  secret  will  of  God, 
w  liich  is  not  known,  never  is  or  can  be  a  motive  to  any 
])erson  to  do,  or  not  to  do  what  is  decreed.  Judas  did 
not  know,  that  it  was  decreed  he  should  betray  Christ, 
before  he  had  determined  and  agreed  to  do  it,  lor  thir- 
ty pieces  of  silver.  It  was  the  nioney,  and  not  the  de- 
cree, that  governed  his  i'lcc  and  voluntary  act.  Jo- 
seph's brethren  did  not  know,  that  it  was  decreed,  that 
they  should  sell  him  into  Egypt,  till  after  they  had 
done  it,  so  that  they  acted  as  freely  and  criminally  as 
if  it  had  not  been  decreed.      A-k   those,   w  ho   obiect 


132  SERxAION  VIH. 

against  the  divine  decrees,  as  being  inconsistent  with 
free  agency,  whether  they  ever  felt  restrained  from  do- 
ing any  thing  they  pleased,  by  the  secret  will  or  de- 
cree of  God,  and  they  will  frankly  say,  that  they  never 
did  feel  any  restraining  influence  from  it.  Or  ask 
them,  whether  they  ever  felt  constrained  to  do  any 
thing,  which  they  did  not  choose  to  do,  by  the  secret 
will  or  decree  of  God,  and  they  will  frankly  say,  that 
they  never  did  feel  any  overpowering  or  constraining 
influence  from  it.  Neither  scripture,  nor  reason,  nor 
observation,  nor  experience  aflfords  the  least  ground  to 
object  against  the  secret  will  or  decrees  of  God,  as  be- 
ing inconsistent  with  men's  being  altogether  free  and 
voluntary  in  all  their  actions. 

5.  Butif  God  has  a  secret  will  respecting  all  future 
events,  and  will  always  act  according  to  his  secret 
will ;  then  it  is  easy  to  see  the  real  cause  why  mankind 
are  generally  so  much  opposed  to  the  doctrine  of  di- 
vine decrees.  It  is  entirely  owing  to  their  fears,  that 
he  will  execute  his  decrees,  or  bring  to  pass  whatever 
he  has  decreed  Ihis  they  see  throws  them  into  the 
sovereign  hand  of  God  to  dispose  of  them  according  to 
his  eternal  purpose,  which  he  formed  before  the  foun- 
dation of  the  world.  This  is  a  most  solemn  and  inter- 
esting truth,  which  every  natural  heart  perfectly  hates 
and  opposes.  If  God  can  execute  his  decrees  consis- 
tently with  the  perfect  freedom  of  every  moral  agent ; 
then  he  can  cause  every  sinner  to  choose  life  or  death, 
and  be  the  free  and  voluntary  instrument  of  his  own 
salvation  or  destruction.  And  since  God"s  secret  will 
is  unknown,  no  sinner  can  know  whether  he  shall 
choose  life,  or  death,  be  holy  or  sinful,  happy  or  miser- 
able to  all  eternity.  It  is  not  the  decrees  ot  God,  which 
trouble  sinners,  but  the  agency  of  God  in  carrying  them 
into  effect,  without  their  knowing  what  they  are  until 
they  are  fulfilled.  By  his  invisible  agency  upon  their 
minds,  he  governs  all  their  views,  all  their  thoughts,  all 
their  determinations,  and  all  their  volitions  just  as  he 
pleases,  and  just  according  to  his  secret  will,  or  eternal 
purpose,  which  they  neither  know  before  hand,  nor  can 


SERMON  viir.  133 

resist,  evade,  or  frustrate.  They  sometimes  call  this? 
fate^  but  it  is  something  far  more  disagreeable  to  them, 
than  fate.  If  they  were  governed  by  fate,  they  would 
not  be  accountable  for  their  conduct.  But  they  are 
governed  by  a  divine  agency  on  their  minds,  which  is 
not  only  wise,  and  holy,  and  powerful,  but  at  the  same 
time,  perfectly  consistent  with  their  own  moral  liberty 
and  freedom.  They  are  entirely  and  constantly  under 
the  control  of  divine  providence,  which  is  God's  most 
wise  and  powerful,  preserving  and  governing  all  his 
creatures  and  all  their  actions,  according  to  his  secret 
will.  This  secret  will,  for  ought  they  know,  may  dis- 
appoint all  their  desires,  all  their  hopes,  all  their  ex- 
pectations, and  destroy  all  their  happiness  forever. 
They  know  not  but  it  is  God's  eternal,  secret,  and  irre- 
sistible will  to  make  them  vessels  of  wrath,  jfitted  by 
their  own  free,  sinful  choice  for  destruction.  The  car- 
nal mind  of  every  person  in  the  state  of  nature  rises 
in  enmity  and  opposition  to  this  secret  will  of  God, 
is  not  reconciled  to  it,  neither  indeed  can  be.  But  if 
this  be  true,  cries  every  sinner,  what  shall  I  do  ?  My 
case  is  deplorably  and  desperately  wretched.  God  has 
often  told  you  so,  but  you  would  not  believe  it.  Can 
you  now  believe  otherwise  }  Can  you  believe  that 
God  has  no  secret  will  }  Can  you  believe  that  he  will 
not  execute  his  secret  will  }  Can  you  believe,  that 
your  opposition  to  his  secret  will  can  frustrate  it } 
Can  you  believe,  that  God  will  give  up  his  secret  will  to 
gi'htify  your  unsubmissive  will  ?  These,  say  you,  are 
hard  sayings.  I  hope  they  ai  e  not  true.  I  will  go  to 
the  bible,  and  see  if  they  be  to  he  found  there.  I  will 
go  to  God,  and  not  to  man,  to  tell  me  the  truth.  I  be- 
seech you  to  go,  and  I  venture  to  say,  that  if  you  do 
go,  you  will  return  converted^  or  condemned. 

6.  If  God  will  certainly  execute  his  wise  and  holy 
secret  will ;  then  all  his  friends  have  a  constant  source 
of  joy  under  all  circumstances  of  life.  For  he  has  as- 
sured them,  that  in  executing  his  secret  will,  he  will 
cause  all  things  to  work  together  for  their  good. 
Though  he  may  cause  them  to  pass  through  dark  and 


134  SERMON  VIII. 

distressing  scenes,  yet  he  will  never  leave,  nor  Ibrsake 
them,  but  eventually  bring  them  into  light.  It  is  his 
secret  will  to  order  all  things  in  the  wisest  and  best 
manner,  to  promote  his  own  glory  and  the  perfect  ho- 
liness and  happiness  of  all  who  love  him,  and  place 
their  supreme  dependence  upon  him.  None,  who 
have  trusted  in  him,  have  ever  found  his  faithfulness 
to  fail.  Those,  who  have  believed  and  loved  the  se- 
cret will  of  God,  have  found  it  to  be  an  unfailing 
source  of  support,  consolation,  and  joy,  under  all  the 
trials  and  afflictions,  which  they  were  called  to  expe- 
rience. Abraham  and  Isaac,  Jacob  and  Joseph,  Mo- 
ses and  Joshua,  David  and  Samuel,  Christ  and  the 
apostles,  acknowledged  the  secret,  governing  will  of 
God,  and  found  it  a  solid  foundation  of  hope  and  con- 
fidence, under  the  singular  trials  which  fell  to  their  lot. 
That  which  so  many  call  errour,  absurdity,  and  even 
blasphemy,  they  called  the  iliost  important  and  conso- 
ling truth.  And  the  same  truth  is  still  the  ground  of 
joy  and  peace  to  all,  who  rejoice,  that  the  Lord  reign- 
eth.  Indeed,  it  would  be  absurd  for  any  to  rejoice  in 
God,  if  they  did  not  believe,  that  he  will  govern  all 
things  exactly  according  to  his  secret  and  eternal  pur- 
pose. This  all  good  men  do  believe,  and  tlierefore 
are  bound  to  rejoice  in  that  secret  will  of  God,  which 
the  men  of  the  world  hate  and  oppose  with  all 
their  hearts.  All  tlie  promises  of  the  gospel  arc  found- 
ed in  the  secret  will  of  God,  and  consequently  all  the 
hopes  of  christians  are  derived  from  it.  It  is  their 
duty  and  privilege,  to  live  by  faith  in  the  universal  go- 
vernment of  God,  which  he  constantly  exercises  over 
all  creatures,  objects,  and  events,  agreeably  to  the 
secret  and  eternal  counsel  of  his  own  will. 

7.  If  God's  secret  will  be  his  governing  will,  and 
respects  the  existence  of  every  thing  that  comes  to 
pass,  then  it  is  very  criminal  in  any  to  deny,  or  to  com- 
plain of  his  secret  will.  It  is  the  same  thing  as  to  de- 
ny tliat  God  governs  the  world,  or  to  complain  that  he 
does  not  govern  it  in  tlie  wisest  and  best  manner. 
Mankind  seem  to  be  very  insensible  of  the  great  crim- 


SERMO:,'  Till.  1 35 

iiiality  of  denjing,  or  of  complaining  of  the  secret  will 
of  God.  It  is  as  criminal  as  to  deny  that  he  governs 
the  world  or  to  deny  that  he  reigns  in  righteousness. 
But  who  would  not  be  shocked  to  hear  any  man  say, 
that  God  does  not  govern  the  world  ;  or  that  he  gov- 
erns it  very  unwisely,  unjustly,  and  erroneously  ?  There 
were  so7ne  in  Ezekiel's  day,  who  boldly  said,  "  The 
Lord  hath  forsaken  the  earth."  And  there  were  inauT/ 
more,  who  boldly  said,  "  The  ways  of  the  Lord  are  not 
equal."  Are  there  not  at  this  day,  two  just  such  class- 
es of  people  .''  One  class,  who  boldly  say,  that  God 
has  not  an  eternal  secret  will  or  decree  respecting  all 
future  events,  and  does  not  govern  all  things  accord- 
ing to  his  original  and  eternal  decree,  but  leaves  all 
the  mora/ world  toact  independently,  without  any  divine 
control,  and  ail  the  natural  world  to  move  on,  without 
liis  constant  care  and  superintendency.  And  another 
class,  who  boldly  soy,  that  "  the  w^ays  of  the  Lord  are 
not  equal,"  and  he  orders,  or  suffers  ten  thousand  things 
to  take  place,  which  he  ouglit  not  to  order,  or  suffer 
to  exist.  Must  it  not  be  highly  displeasing  to  the 
creator,  preserver,  benefactor,  and  governour  of  the 
world,  to  hear  his  rational  dependent,  ungrateful,  and 
undutiful  creatures  thus  boldly  deny  the  reality  and 
rectitude  of  his  universal  government  over  them.'^  God 
may  properly  address  all,  who  use  such  language,  as 
he  addressed  persons  of  the  same  character  of  old. 
''  Your  words  have  been  stoutagainstme.saiththe  Lord; 
yet  ye  say,  what  have  we  spoken  so  much  against  thee.'^" 
To  deny  the  reality  and  rectitude  of  God's  wise,  holy, 
universal  government,  is  tantamount  to  denying  all 
obligation  to  love  him,  to  obey  him,  to  trust  in  him,  and 
to  serve  him.  And  is  this  a  small  offence  .''  Is  it  not 
sinning  directly  against  God  himself  .Ms  it  not  practi- 
cally caHing  upon  all  the  intelligent  creation,  to  rise 
up  in  open  rebellion  against  their  Maker !  These 
questions  must  sooner  or  later,  be  answered,  by  all  who 
live  under  that  government  of  God,  w  hich  he  exercises 
over  all  his  creatures  and  works,  according  to  his  eter- 
nal andsecret  will.  Can  we  justify  ourselves  in  denying 


136  SERMON  VIII. 

his  secret  will,  or  in  complaining  of  it  ?  God  was 
highly  displeased  with  those  who  murmured,  and  pe- 
rished in  the  wilderness.  And  he  is  still  more  dis- 
pleased with  those  who  murmur  under  greater  light, 
and  in  the  enjoyment  of"  greater  temporal  and  spiritual 
blessings. 

Finally,  this  subject  affords  a  just  occasion  for  all  to 
inquire,  whether  they  rejoice,  or  regret,  that  God  al- 
ways has,  does  now,  and  always  will  govern  them, 
according  to  his  secret  will,  or  immutable  purpose, 
which  exists  in  his  own  mind  from  eternity.  This 
question,  were  all  intelligent  creatures  in  the  universe 
to  speak  their  minds  upon  it.sincerely  and  fully,  would 
draw  aline  of  distinction  between  all  holy  and  unholy 
men  and  angels.  And  they  will  all  finally  be  charac- 
terized and  separated,  according  to  tliis  essential  dis- 
tinction. Can  there  then,  be  a  more  proper  and  im- 
portant question  proposed  to  the  consideration  of  all 
intelligeni:  creatures  than  this  :  whether  they  are  wil- 
ling that  God  should  treat  them  through  every  period 
of  their  existence,  just  as  he  eternally  determined  in 
his  own  wise  and  holy  mind  to  treat  them.'*  The 
question  is  perfectly  plain  and  intelligible.  And  some 
no  doubt  have  solemnly  considered  it,  and  cheerfully 
answered  it  in  their  own  mind.  Though  they  know, 
that  they  once  were  entirely  unwilling,  that  God  should 
dispose  of  them  for  ever  agreeably  to  his  fixt  and  eter- 
nal purpose,  yet  they  now  know,  that  they  have  been, 
and  still  are  willing,  that  God  should  do  all  his  plea- 
sure with  them,  and  all  his  other  rational  and  immor- 
tal creatures.  But  are  there  not  some,  who  are  con- 
scious, that  they  always  have  been,  and  now  are,  un- 
willing, that  God  should  dispose  of  them  according  to 
his  secret  and  eternal  purpose  }  Can  you,  who  are 
conscious  of  this,  believe  that  you  are  friendly  to  God, 
and  prepared  to  enjoy  him,  either  in  this  lite,  or  in  the 
life  to  come  ?  While  you  sit  in  judgment  upon  your- 
selves, must  you  nq^  separate  yourselves  from  God 
and  from  all  his  friends,  and  sentence  yourselves  to  the 
doom  of  his  incorrigible  enemies  ?  But  if  you  will  now 


SERirfoN  viir.  137 

only  give  up  your  disaflTection  to  God,  and  rejoice  in 
his  character  and  government,  and  make  his  revealed 
will  the  rule  of  duty,  you  may  reverse  the  sentence 
you  have  passed  upon  yourselves,  and  build  a  hope  of 
eternal  life,  which  cannot  be  shaken  or  destroyed.  Be 
entreated  then  to  rejoice  in  the  Lord  always,  and  re- 
ceive the  support  and  consolation,  which  will  cer- 
tainly flow  from  such  a  reconciliation  to  God. 

18 


SERMON  IX. 


THE    SUPREME     BEING    THE  ONLY    PROPER  OBJECT  OF     RELI- 
GIOUS   WORSHIP. 


REVELATION  xix.  10. 

And  I  fell  at  his  feet  to  ■worship  him.  And  he  said  unto  me,  see  thou 
do  it  not  ;  lam  thy  fellow  Hrvant,,  and  of  thy  brethren  thai  have  the 
testimony  of  Jesus.     Worship  God. 

The  apostle  tells  us  in  the  beginning  of  this  chapter, 
that  he  had  a  vision  of  heaven,  where  "  he  heard  a 
voice  which  came  out  of  the  throne,  saying.  Praise  our 
God,  all  ye  his  servants,  and  ye  that  fear  him,  both 
small  and  great.  Let  us  be  glad  and  rejoice,  and  give 
honour  to  him;  for  the  marriage  of  the  Lamb  is  come, 
and  his  wife  hath  made  herself  ready.  And  to  her  was 
granted  that  she  should  be  arrayed  in  fine  linen,  clean 
and  w  hite  :  for  the  fine  linen  is  the  rishteousness  of  the 
saints.  And  he  saith  unto  me,  write,  blessed  are  they 
who  are  called  unto  the  marriage  supper  of  the  Lamb. 
And  he  saith  unto  me,  those  are  the  true  sayings  of 
God."'  Tlie  apostle,  it  seems,  supposed  the  person, 
who  had  been  revealing  to  him  the  future  glory  and 
prosperity  of  the  church,  was  Christ  himself  m  his  glori- 
fied state.  Accordingly,  in  a  transport  of  joy  and 
gratitude,  "he  fell  at  his  feet  to  worsliip  him."  But 
the  person  perceiving  his  mistake,  justly  reproved 
him  for  his  well  intended,  but  misapplied  worship. 
"  See  thou  do  it  not.  I  am  thy  fellow  servant,  and  of 
thy  brethren  that  have  the  testimony  of  Jesus."  This 
was  as  much  as  to  say,  "I  am  a  mere  creature,  and 
though  of  the  angelick  order,  yet  thine  equal  in  ofiice. 
I  am  appointed  to  deliver  these  messages  of  God  to 
thee,  as  thou  art  to  deliver  the  same  messages  to  thy 


SERMON  IX.  139 

fellow  men,  and  in  this  respect,  we  are  brethren  and 
fellow  servants,  and  neither  of  us  a  proper  object  of 
religious  worsliip,  which  is  due  to  the  supreme  being 
alone:  worship  God."  The  plain  and  lull  import  of 
the  text  is, 

That  God  is  the  only  proper  object  of  religious 
worship. 

This  is  the  important  point,  which  I  shall  endeavour 
to  establish  in  the  present  discourse.  This  will  ap- 
pear, if  we  consider, 

1.  That  the  scripture  represents  God  as  the  only 
proper  object  of  religious  worship.  God  directed 
Moses  to  say  to  his  people,  "  I  am  the  Lord  thy  God, 
which  brought  thee  out  of  the  land  of  Egypt,  out  of 
the  house  of  bondage.  Thou  shalt  have  no  other 
gods  before  me.  Thou  shalt  not  make  unto  thee  any 
graven  image,  or  any  likeness  of  any  thing  that  is  in 
heaveh  above,  or  that  is  in  the  earth  beneath,  or  that 
is  in  the  water  under  the  earth.  Thou  shalt  not  bow 
down  thyself  to  them,  nor  serve  them."  David  taught 
the  same  doctrine  that  Moses  did.  He  said,  "  great  is 
the  Lord,  and  greatly  to  be  praised  :  he  is  to  be  fear- 
ed above  all  gods.  For  all  the  gods  of  the  people  are 
idols:  but  the  Lord  made  the  heavens.  Give  unto 
tlie  Lord,  ye  kindreds  of  the  people,  give  unto  the  Lord 
glory  and  strength.  Give  unto  the  Lord  the  glory  due 
unto  his  name:  bring  an  olTering  and  come  before  him: 
worship  the  Lord  in  the  beauty  of  holiness."  Here 
David  represents  God  as  the  creator  and  above  all 
other  beings,  who  had  been  worshipped  in  any  part  of 
the  world,  and  required  his  people  to  give  unto  the 
true  God  that  religious  and  supreme  worship  and  glo- 
ry, which  are  due  to  him  alone.  God  says  himself, 
"  I  am  the  Lord ;  that  is  my  name  :  and  my  glory  will 
I  not  give  to  another,  neither  my  praise  to  graven  ima- 
ges." And  our  Saviour  said  to  satan,  one  of  the 
greatest  of  created  beings,  "  Thou  shalt  worship  the 
Lord  thy  God,  and  him  only  shalt  thou  serve."  I 
might  cite  a  vast  many  more  passages  of  scripture  of 
I  he  same   import;  but  all  who  have  read   the    bible 


140  &ERMON    IX. 

know,  that  the  inspired  writers  uniformly  represent 
God  as  the  only  proper  object  of  religious  worship. 
This  will  further  appear,  if  we  consider, 

2.  The  absolute  supremacy  of  God,  in  all  his  great 
and  essential  attributes.  David  represents  him  as 
worthy  of  the  highest  homage  on  account  of  his  abso- 
lute supremacy.  He  says,  "  The  Lord  is  a  great 
God,  and  a  great  king  above  all  gods.  In  his  hand  are 
the  deep  places  of  the  earth;  the  strength  of  the  hills 
is  his  also.  The  sea  is  his,  and  he  made  it  ;  and  his 
hands  formed  the  dry  land.  O  come,  let  us  worship 
and  bow  down:  let  us  kneel  before  the  Lord  our  Ma- 
ker." The  creator  of  all  things  must  be  the  Supreme 
Being,  and  the  Supreme  Being  must  be  the  only  prop- 
er object  of  religious  worship.  Here  then  it  seems 
necessary  to  observe, 

1.  That  God  is  Supreme  in^'i-espect  to  his  existence. 
He  assumes  a  name  expressive  of  his  peculiar  exis- 
tence. When  Moses  desired  to  know  by  what  name  he 
chose  to  be  made  known  to  his  people,  he  said,  "  I  am 
that  I  am:  and  thus  shalt  thou  say  unto  the  children  of 
Israel,  '■'•  I  am  hath  sent  me  unto  you."  This  name  de- 
notes the  most  absolute  and  perfect  existence.  God  is 
the  first  of  all  beings,  and  of  consequence  has  an  unch' 
rived  existence.  There  was  nothing  in  the  universe 
that  existed  before  him  which  could  be  the  cause  of 
his  existence.  This  is  peculiar  to  God,  and  is  not  true 
of  any  other  beings,  for  they  all  have  a  derived  exis- 
tence. There  was  an  antecedent  cause  of  their  exist- 
ing, and  had  not  that  cause  operated,  they  never  would 
have  existed.  But  there  was  no  antecedent  cause  of 
God's  existence.  He  exists  by  an  absolute  necessity 
of  his  own  nature.  The  ground  or  reason  of  his  exis- 
tence is  completely  within  himself;  so  that  he  is  prop- 
erly an  underived  and  self  existent  being.  Ashe  did 
not  derive  his  existence  from  any  other  being,  so  he 
is  not  in  tlie  least  degree  dependent  upon  any  other 
being,  whether  he  shall  exist  or  not.  As  no  being 
gave  him  his  existence,  so  no  being  can  take  it  away. 
Hence  he  is  so  often  called  the  living  and  only  living  God. 


serm6n  IX.  141 

He  has  an  underived  and  independent  life,  which  is 
peculiar  to  himself.  All  other  heings  have  a  derived 
and  dependent  life.  He  who  gave  them  their  life, 
can  at  any  time  take  it  away.  But  God  is  the  King 
Immortal.  He  lias  life  in  himself,  which  no  being  in 
the  universe  can  destroy.  As  God's  existence  is  unde- 
rived and  independent,  so  it  is  necessarily  eternal.  We 
cannot  conceive  of  his  ever  beginning  to  exist  for  this 
plain  reason,  that  he  had  no  exteriour  cause  of  his 
existence.  Accordingly  the  psalmist  addresses  him  as 
an  eternal  being.  "  Before  the  mountains  were  brought 
forth,  or  ever  thou  hadst  formed  the  earth,  and  the 
world ;  even  from  everlasting  to  everlasting  thou  art 
God."  He  is  also  immutable.,  as  well  as  eternal,  in  his 
existence.  He  claims  immutability  as  his  highest  pre- 
rogative. He  says,  "  I  am  the  Lord,  I  change  not.'* 
And  the  apostle  James  calls  him  "  the  Father  of  lights, 
with  whom  there  is  no  variableness,  neither  the  sha- 
dow of  turning."  Thus  God  is  infinitely  above  all  his 
creatures,  in  respect  to  his  underived,  independent, 
eternal,  and  immutable  existence. 

S.  God  infinitely  surpasses  all  other  beings  in  the 
immensity  of  his  presence.  Though  his  presence  be  not 
properly  extended,  yet  it  fills  all  places,  and  pervades 
all  things,  at  one  and  the  same  moment.  He  is  really 
as  present,  in  one  part  of  his  vast  dominions,  as  in 
another,  and  at  one  time,  as  another.  He  claims  im- 
mensity of  presence,  as  one  of  his  essential  attributes. 
"  Thus  saith  the  Lord,  the  heaven  is  my  throne,  and 
the  earth  is  my  footstool.  Am  I  a  God  at  hand,  sailh 
the  Lord,  and  not  a  God  afar  ofF'.^  Do  not  I  fill  heaven 
and  earth?  saith  the  Lord."  Solomon  addressed  him 
at  the  dedication  of  the  temple  as  omnipresent.  "  Will 
God  indeed  dwell  on  the  earth?  behold,  the  heaven 
and  the  heaven  of  heavens  cannot  contain  thee;  how 
much  less  this  house  I  have  builded  ?"  We  cannot 
conceive  that  God,  who  made,  and  \\  lio  preserves  and 
governs  all  things,  should  be  limited  in  his  presence 
or  absent  a  single  moment,  from  any  place,  or  crea- 
ture, or  object,  in  the  whole  circle  of  creation.     Omni- 


H2  SERMON  U. 

presence,  therefore,  appears  tp  be  an  essential  attribute 
of  the  deity,  which  is  pecuhar  to  himself,  and  which 
renders  hiiii  infinitely  different  from,  and  superiour  to 
all  created  beings,  whose  presence  is  circumscribed 
by  time  and  place. 

3.  God  as  far  transcends  all  other  beings  in  his 
knoicledge,  as  in  his  presence.  His  knowledge  is  be- 
yond all  comparison  in  its  kind  and  extent.  Whatever 
he  knows  he  knows  intuitively.  He  sees  through  all 
objects,  and  looks  directly  into  all  hearts.  He  knows 
the  views,  and  feelings,  and  internal  exercises  of  angels 
and  men,  before  they  are  expressed  in  their  words  or 
actions.  He  makes  use  of  no  means  of  gaining  knowl- 
edge, but  has  a  direct,  immediate  and  universal  knowl- 
edge of  all  things,  Mhich  is  peculiar  to  himself  and 
belongs  to  no  other  being.  He  secth  not  as  man 
secth,  for  man  lo'oketh  on  the  outward  appearance, 
but  ho  looketh  on  the  heart.  This  is  that  kind  of 
knowledge,  which  David  said  was  too  wonderful  and 
too  high  for  him,  and  to  which  he  could  not  attain. 
The  apostle  says,  "Known  unto  God  are  all  his  works 
from  the  beginning  of  the  world.""  He  knows  not  on- 
ly all  things  that  have  existed  and  will  exist,  but  all 
things  thai  might  have  existed.  His  knowledge  is  far 
more  extensive,  than  the  knowledge  of  all  other  be- 
ings is  nou\  or  ever  will  be.  Though  their  knowledge 
will  be  for  ever  increasing,  yet  it  will  be  for  ever  limit- 
ed :  but  his  knowledge  always  has  been,  and  always 
will  be  universal  and  unbounded.  So  that  his  knowl- 
edge as  far  surpasses  theirs,  as  eternity  surpasses 
time,  in  duration. 

4.  God  is  absolutely  supreme  in  icisclom  as  well  as 
in  knowledge.  I'hough  wisdom  implies  knowledge, 
yet  knowledge  docs  not  imply  wisdom.  Knowledge  is 
the  bare  perception  of  things,  but  wisdom  consists  in 
devising  and  forming  the  best  designs,  or  in  applying 
knowledge  to  the  best  advantage.  Perfect  knowledge 
is  necessary  to  perfect  wisdom.  It  would  have  been 
impossible  for  God  to  have  formed  the  most  perfect 
plan  of  operation  from  eternity,  if  he  had  not  posses- 


SERMON  IX.  143 

sed  a  clear,  intuitive,  and  compreliensive  knowledge 
ofall  things  possible.  The  least  defect  in  knowledge 
might  have  proved  a  defect  in  wisdom,  and  prevented 
the  absolute  perfection  of  his  original  and  eternal  pur- 
pose in  the  work  of  creation.  But  there  was  no  de- 
fect in  his  knowledge,  nor  consequently  in  his  wisdom. 
in  the  clear  view  of  all  things  he  was  able  to  devise 
the  best  possible  design,  and  the  best  possible  means 
to  accomplish  it.  His  wisdom,  therefore,  surpasses 
the  wisdom  of  all  other  beings.  He  is  the  only  wise 
God,  or  the  only  being  who  is  perfectly  wise.  Moses 
says,  "He  is  the  Rock,  his  work  is  perfect."  David 
exclaims,  "  O  Lord,  how  manifold  are  thy  works !  in  wis- 
dom hast  thou  made  them  all."  Paul  speaks  of  the 
wisdom  of  God  in  the  highest  terms  of  admiration. 
"  O  the  depth  of  the  riches  both  of  the  wisdom  and 
knowledge  of  God!  how  unsearchable  are  his  judg- 
ments, and  his  ways  past  finding  out!"  And  he  rep- 
resents him  as  displaying  to  the  view  of  the  whole 
intelligent  creation  his  manifold  wisdom,  in  the  plan  of 
redemption  through  the  mediation  of  Christ.  The 
wisdom  of  men  and  of  angels  is  but  mere  folly  in  com- 
parison with  the  unsearchable  and  incomprehensible 
wisdom  of  the  Supreme  Being. 

5.  God  is  supreme  m power  as  well  as  in  wisdom  and 
knowledge.  His  power  is  the  most  prominent  perfec- 
tion of  his  nature,  and  the  most  visibly  impressed  upon 
all  his  W'orks  of  creation  and  providence.  But  it  is 
his  creating  power,  that  most  clearly  and  infinitely 
surpasses  the  power  of  all  created  beings,  who  in  this 
respect  are  entirely  impotent.  Neither  men,  nor  an- 
gels can  give  existence  to  the  least  thing  conceivable. 
They  can  only  move  and  modify  created  objects,  but 
are  wholly  incapable  ofcreating  a  single  mote  or  atom. 
Indeed,  all  the  power  they  have  to  do  any  thing,  they 
constantly  derive  from  the  almighty  power  of  God,  who 
essentially  comprehends,  or  comprizes  all  the  power 
there  is  in  the  universe.  In  him  all  other  beings  live, 
and  move  and  have  their  being.  Tiiey  are  not  sufTi- 
cientof  themselves,   to  exist,  lo  speak,  to  act.  or  evea 


144  SERMON  IX. 

think.  And  with  all  their  derived  power,  they  soon 
become  weak  and  weary,  and  unable  to  act ;  but  '•  the 
everlasting;  God,  the  Lord,  the  Creator  of  the  ends  of 
the  earth  i'ainteth  not,  neither  is  weary."  He  is  able 
to  operate  through  the  whole  circle  of  creation,  and 
to  produce  miUions  and  milHons  of  effects,  without 
the  least  interruption,  or  a  moment's  cessation.  His 
power  is  underived,  independent,  and  absolutely  su- 
preme.    Furthermore, 

6.  God  is  supremely  excellent  in  his  holiness,  good- 
ness or  benevolence.     1  use  all  these  terms  to  denote 
his  moral  perfections,  which  are  all  comprized  in  his 
pure,  disinterested,  impartial,  universal  love.     God  is 
love.     His  whole  moral   excellence    consists  in  holy 
love;  and  every  moral  attribute  of  his  nature  is  only 
a  modification  of  perfect  benevolence  and   good  will 
to  all  percipient  beings.     But  if  this  be  the  holiness  of 
the  deity,  some  may  be  ready  to  ask,  how  does  it  ap- 
pear that  his  holiness  is  infinitely   superiour  to  the  ho- 
liness of  all  other  beings.''  Does  not  God  require  all  his 
intelligent  creatures  to  be  holy  as  he  is  holy  ?  Are  not 
angels  and  glorified  spirits  completely    holy  ?    And  do 
not  all  good  men   feel  and   express  pure  benevolence, 
and  exercise  the  same  kind  of  holiness,  that  God  feels 
and  expresses  ?  This  is  all   true ;  and   yet  there  is  a 
vast  ditrerence  between  the  holiness  of  God,  and  the 
holiness  of  all  other  beings.     We  are  told,  "There  is 
none  holy  as  the  Lord."     And  Christ  says,  "  There  is 
none  good  but  one,  that   is  God."     The  goodness  of 
God  Air  surpasses  the  goodness  of  all  other  beings,  not 
only  because  it  is  underived,  but  because  it  is  infinite- 
ly greater.     There  is  more   goodness  in  one   benevo- 
lent exercise  ofGod,  than  in  all  the    benevolent  exer- 
cises of  all  other  holy  beings  united.     Their  goodness 
is  limited  by  their  views,  which  are  extremely  imper- 
fect.    They  never  take  in  but  a  very  small  part  of  the 
universe  at  one  view,  and  their  benevolent  affections 
can  extend  no  further  than  their  views.     And   though 
their  views  will    be  eternally  extending,  yet   they  will 
for  ever  fall  infinitely  short  of  the  all-comprehensive 


SERMON   IX.  145 

views  of  God.  So  that  all  their  views  to  eternity  will 
be  infinitely  inferiour  to  the  constant  and  unbounded 
views  of  the  Deity  ;  and  of  consequence,  all  their  holy 
exercises  will  be  infinitely  interiour  in  point  of  ex- 
tent, and  of  real  virtue  and  excellence,  to  his  con- 
stant and  unlimited  exercises.  The  wliole  universe 
stands  perpetually  transparent  to  his  view,  and  he 
aims  at  the  highest  good  of  the  whole  in  every  volition 
of  his  will,  and  every  exertion  of  his  hand.  If  we  on- 
ly redect  a  moment  upon  the  greatness  of  God,  we 
must  have  a  clear  conviction  of  his  supreme  goodness. 
He  is  good  unto  all,  and  his  tender  mercies  are  over 
all  his  works.  His  all-comprehensive  views  are  never 
obstructed,  and  his  benevolent  afTections  are  never 
diminished;  and  therefore  he  exercises  more  holiness 
every  moment,  than  all  holy  creatures  ever  have  exer- 
cised, or  ever  will  exercise  to  all  eternity.  Thus  God 
is  absolutely  supremem  all  his  natural  and  moral  perfec- 
tions ;  and  this  absolute  supremacy  over  all  his  intel- 
ligent creatures  renders  him  the  only  proper  object  of 
their  religious  worship. 

This  leads  me  to  observe, 

3.  That  it  is  absurd  to  pay  religious  worship  to  any 
being,  who  is  not  possessed  of  the  essential  attributes 
ol  divinity.  It  is  absurd  to  love  a  being  supremely, 
who  is  not  supremely  amiable ;  or  to  place  supreme 
dependence  upon  a  being,  who  is  not  supremely  inde- 
pendent ;  or  to  yield  supreme  submission  to  a  being, 
who  is  not  supremely  wise  ;  or  to  put  supreme  confi- 
dence in  a  being  who  is  not  supremely  good ;  or  to 
make  supplication  to  a  being,  who  is  not  ever}'  where 
present,  and  able  to  hear,  and  answer  all  the  suppli- 
cations of  all  his  supplicants.  But  there  is  no  being  in 
the  universe  besides  God,  who  does  possess  these  es- 
sential attributes  of  divinity,  which  render  him  worthy 
©f  that  supreme  love,  dependence,  submission,  and 
confidence,  which  is  expressed  in  prayer  or  praise,  or 
in  any  other  act  of  religious  worship.  This  has  been 
the  universal  opinion  of  all  mankind  in  all  ages  of  the 
world.  They  have  never  paid  religious  worship  to 
19 


146  SERMON  IX. 

finy  being,  whom  they  did  not  acknowledge  to  be  a  De- 
ity and  possessed  of  divine  attributes.  Though  some 
have  worshipped  the  sun,  yet  they  always  meant  to  di- 
rect their  worship  to  the  divinity,  whom  they  supposed 
dwelt  in  it.  Though  some  have  worshipped  an  ani- 
mal, yet  they  always  meant  to  direct  their  worship  to 
the  divinity,  whom  they  supposed  dwelt  in  it.  And 
though  some  have  worshipped  graven  images  or  dumb 
idols,  yet  they  have  always  meant  to  direct  their  wor- 
ship to  the  divinity,  that  they  supposed  dwelt  in  them, 
or  were  always  present  with  them.  All  their  worship 
was  divine  worship,  and  intentionally  paid  to  a  divine  be- 
ing possessed  of  the  essential  attributes  of  divinity.  But 
they  were  grossly  deceived  in  imagining  that  there 
w  ere  gods  many  and  lords  many.  For  we  have  no  ev- 
idence from  scripture,  or  from  reason,  that  there  is,  or 
can  be,  more  than  one  living  and  true  God,  who  is 
possessed  of  absolute  independence,  omniscience,  om- 
nipresence, omnipotence,  and  unlimited  wisdom  and 
goodness,  and  who  is  worthy  of  that  supreme  love, 
homage,  veneration,  and  confidence,  which  is  always 
implied  in  religious  worship.  All  other  beings,  except 
the  eternal,  self  existent,  independent,  immutable,  al- 
mi'jjhty.  and  all-wise  Creator,  are  absolutely  dependent 
upon  him  for  their  existence,  and  for  all  their  rational 
and  moral  powers;  and  this  dependence  places  them 
infinitely  below  him.  There  is  no  comparison  between 
a  crcat'^d 'M\d  iincreated  being.  One  created  being  is  as 
completely  destitute  of  every  divine  attribute,  as  ano- 
ther. Angels  are  as  destitute  of  every  divine  attribute 
as  men,  and  men  are  as  destitute  of  every  divine  at- 
tribute, as  lifeless  matter.  There  is  but  one ;  and 
there  ran  be  but  one  being  in  the  universe,  who  is  the 
propi!' object  of  religious  worship  ;  and  that  being  is 
the  only  living  and  true  God.  Accordingly,  the  scrip- 
ture r(  (luires  us  to  worship  him,  and  forbids  us  to  wor- 
ship any  other  being. 

1  now  proceed  to  the  improvement  of  the  subject. 

1.  If  Gorl  be  worthy  of  religious  worship  solely  on 
account  of  the  essential  attributes  of  his  nature  ;  then 


SERMON     IX.  147 

he  cannot  form  a  being  worthy  of  rehgious  worship. 
He  has  indeed  created  beings  superiour  to  men  ;  and 
he  can  undoubtedly  create  beings  superiour  to  Gabri- 
el, or  any  of  the  principalities  and  powers  above. 
But  supposing  he  should  create  a  being  as  far  supe- 
riour to  Gabriel,  as  Gabriel  is  superiour  to  the  lowest 
of  the  human  race  ;  still  that  being  would  approach 
no  nearer  to  divinity,  than  the  smallest  intelligent 
creature.  Or  suppose  he  should  create  a  being,  who 
should  have  a  thousand  fold  more  power,  more  knowl- 
edge, more  wisdom,  and  more  goodness,  than  the 
whole  intelligent  creation  have  now,  or  ever  will  have, 
still  that  being  would  approach  no  nearer  divinity, 
than  the  smallest  insect.  Or  suppose  once  more,  that 
God  should  exert  his  whole  omnipotence,  to  form  a 
creature  as  great  and  good  as  possible  ;  still  that  great- 
est and  best  possible  creature  would  be  infinitely  be- 
low his  creator,  in  respect  to  both  natural  and  moral 
excellence.  For  it  is  not  conceivable,  that  even  om- 
nipotence can  create  an  eternal,  self-existent,  indepen- 
<lent,  immutable,  omnipresent,  omniscient,  omnipotent, 
or  an  infinitely  wise  and  holy  being.  Or  in  fewer 
words,  we  cannot  conceive,  that  God  can  communi- 
cate any  of  his  essential  perfections  to  a  created  being, 
and  make  him  a  Deity.  But  if  he  cannot  create  a  be- 
ing equal  to  himself;  then  he  must  remain  the  Suprcfiie 
Being.,  and  infinitely  worthy  of  that  religious  ^xorsWi^^ 
which  is  an  explicit  acknowledgement  of  his  absolute 
supremacy  ;  and  which  cannot,  without  denying  his  suprc- 
7nacy,he  paid  to  any  created  being,  who  is  absolutely 
dependent  upon  him,  and  infinitely  below  him,  in  ali 
respects.  We  have,  therefore,  the  same  demonstra- 
tive evidence,  that  God  cannot  create  a  being,  who  is 
worthy  of  religious  worship,  that  we  have  of  his  being 
the  Creator,  Preserver,  and  Supreme  Sovereign  of  the 
universe. 

2.  If  God  be  the  only  proper  object  of  religious  wor- 
ship on  account  of  his  essential  and  incommunicable 
perfections  ;  then  there  is  as  great  and  essential  difer- 
cme  between  that  religious  worship  which  is  due  to 


l48  SERMON  rx. 

him  and  that  kind  of  homage  which  is  due  to  crea- 
tures, as  there  is  between  his  essential  and  supreme 
attributes  and  their  derived,  dependent,  and  limited 
natural  and  moral  excellence.  God  allows,  that  they 
have  some  natural  and  moral  excellencies,  and  accord- 
ingly requires  them  to  pay  civil  or  subordinate  respect 
and  homage  to  one  another.  He  requires  children  to 
honour  their  parents,  and  the  young  "  to  rise  up  before 
the  hoary  head,  and  honour  the  face  of  tlje  old  man." 
Solomon  requires  his  son,  '•  to  fear  the  Lord  and  the 
king."  Paul  exhorts  subjects  "  to  render  fear  to  whom 
fear  is  due,  and  honour  to  whom  honour  is  due."  Pe- 
ter says  to  christians,  "  Honour  all  men.  Love  the 
brotherhood.  Fear  God.  Honour  the  king."  Agree- 
ably to  such  divine  precepts,  we  find  many  instances 
in  scripture,  of  pious  persons  paying  civil  or  subordi- 
nate homage  and  respect  to  their  fellow  rnen.  When 
Abraham  bought  a  burying  place  of  the  children  of 
Heth,  '•  he  bowed  down  himself  before  the  children  of 
the  land."  Joseph's  brethren  when  they  viewed  him 
as  Lord  of  Egypt,  "  bowed  down  themselves  before 
him  with  their  faces  to  the  ground."  When  Moses  went 
out  to  meet  his  father-in-law  Jethro,  "  lie  did  obeisance 
to  him."  When  David  came  out  of  the  cave  where 
Saul  was,  "  he  cried  to  him  saying,  my  lord  the  king, 
and  stooped  with  his  face,  to  the  earth,  and  bowed 
himself"  After  David  had  granted  liberty  to  Absalom 
to  return,  Joab  the  general  of  his  army,  "  fell  to  the 
ground  on  his  face,  and  bowed  himself,  and  thanked 
the  king."  "  Nathan  the  prophet  bowed  himself  be- 
fore the  king  with  his  face  to  the  ground."  When  the 
sons  of  the  prophets  saw  Elisha,  they  said,  "  (he 
spirit  of  Elijah  doth  rest  upon  Elisha;  and  they  came 
to  meet  him,  and  bowed  down  themselves  to  the 
ground  before  him."  After  David  had  transferred  the 
crown  from  himself  to  Solomon,  ''all  the  congrega- 
tion of  the  princes  bowed  down  their  heads,  and 
worshipped  the  Lord  and  the  king."  Such  tokens  of 
civil  respect  and  homage  arc  entirely  proper  to  ex- 
press that  love,  that  fear,  that  obedience,  that  submis-- 


SERMON    IX.  149 

sion,  and  that  reverence,  which  we  owe  to  our  fel- 
Iov\  creatures,  acc*.;i ding  to  the  natural  and  moral  ex- 
cellencies ihey  possess,  according  to  the  several  offi- 
ces they  sustain,  ai.d  according  to  the  various  rela- 
tions they  stand  in  to  us.  Now,  it  is  easy  to  perceive, 
that  there  is  as  great  find  essential  difference  between 
civil  respect  a:id  religious  worship,  as  there  is  be- 
tween i-iod  and  created  beings.  There  is  precisely 
the  same  diff^eMce  between  paying  supreme  worship 
to  our  Creator  and  payiiig  subordinate  respect  to  our 
fellow  creatures,  as  there  is  between  exercising  su- 
preme love  to  \jod  and  subordinate  benevolence  to 
our  fellow  men.  Civil  respect  approaches  no  nearer 
to  religious  worst) ip,  than  the  natural  and  moral  ex- 
cellence ol  the  most  exalted  creature  approaches  to 
the  natural  and  moral  perfections  of  the  Supreme 
Deity.  This  great  r>'id  essential  difference  between 
civil  respect  and  » ^-jgious  worship,  every  true  worship- 
per of  Go(i  sees  and  feels  and  expresses  in  all  his  sin- 
cere addresses  to  the  throne  of  divine  grace. 

3  If  God  be  the  only  proper  object  of  religious 
worship;  then  we  may  justly  and  conclusively  argue 
V.'-'-'  divinity  of  Christ  from  his  actually  receiving, 
without  disapprobation,  religious  worship  from  his 
friends  and  followers.  Though  many  who  came  to 
him  and  conversed  with  him,  viewed  him  as  a  mere 
man,  and  paid  him  only  civil  respect  and  homage, 
calling  him  Rabbi,  or  good  master;  yet  his  disciples 
and  some  others,  who  were  better  acquainted  with  him, 
paid  hiiii  truly  religious  worship,  which  he  did  not  disap- 
prove or  reject.  We  read, "  W  hen  he  was  come  down 
from  the  mountain  great  multitudes  followed  him. 
And,  behold,  there  came  a  leper,  and  worshipped  him, 
saying,  Lord,  if  thou  wilt,  thou  canst  make  me  clean  :" 
and  instead  of  reproving  him  for  this  act  of  religious 
worship,  '"  Jesus  put  forth  his  hand,  and  touched  him, 
saying,  I  will,  be  thou  clean.  And  immediately  his 
leprosy  was  healed."  At  another  time,  "  Behold, 
there  came  a  certain  ruler,  and  ?ro/-s7iyy?^cr/ him,  saying, 
my  daughter  is  even  now  dead ;  but  come    and    lay 


150  SERMON   IX. 

thy  hand  upon  her,  and  she  shall  live.''  Christ  appro- 
red  of  his  address,  and  restored  his  daughter.  After 
Christ  had  saved  Peter  and  those  that  were  with  him 
from  sinking  in  the  sea,  "  then  they  that  were  in  the 
ship  came  and  worshipped  him,  saying,  of  a  truth  thou 
art  the  son  of  God."  Those  who  first  saw  him  after 
he  was  risen  from  the  dead,  "  came  and  held  him  by 
the  feet  and  ivorshipped  him."  When  he  was  carried 
up  to  heaven,  those  who  saw  him  ascend,  "  worshipped 
him,  and  returned  to  Jerusalem  with  great  joy."  Ste- 
phen the  first  christian  martyr  died,  "  calling  upon 
God,  and  saying,  Lord  Jesus,  receive  my  spirit."  This 
was  a  most  solemn  act  of  religion  paid  to  Christ,  as  a 
person  possessed  ofdivine  omniscience  and  omnipres- 
ence. And  we  are  told,  that  the  heavenly  hosts  pay 
the  same  divine  and  undivided  worship  to  both  the 
Father  and  Son.  St.  John  heard  them  crying  in  hea- 
ven, "  Blessing,  and  honour,  and  glory,  and  power, 
be  unto  him  that  sitteth  upon  the  throne,  and  unto  the 
Lamb,  for  ever  and  ever."  Such  religious  worship 
God  requires  both  men  and  angels  to  pay  to  Christ. 
He  expressly  requires  all  men  "  to  honour  the  Son, 
even  as  they  honour  the  Father."  "  And  when  he 
bringcth  in  the  first  begotten  into  the  world,  he  saith, 
and  let  all  the  angels  of  God  worship  him."  Now  if 
both  men  and  angels  are  required  to  pay  religious 
worship  to  Christ  and  have  actually  paid  him  religious 
worship,  and  he  has  a  right  to  receive  it,  and  has  ac- 
tually received  it,  with  entire  approbation:  then  it  is 
unquestionably  true,  that  he  is  a  Divine  Person,  and 
possesses  all  the  essential  attributes  of  Divinity.  Ari- 
ans,  Socinians,  and  Unitarians  have  felt  the  force  of 
this  argument  in  favour  of  Christ's  divinity,  and  en- 
deavoured to  evade  it,  by  denying  that  religious  wor- 
ship was  paid  to  him  while  he  tabernacled  in  flesh. 
They  say  that  those,  who  are  said  to  worship  him,  on- 
ly meant  to  pay  him  civil  respect  or  homage.  Though 
this  might  be  true  in  some  cases,  yet  it  could  not  be 
true  in  the  case  of  Stephen,  who  adored  him  with 
his  dying  breath.     But  though  it  were  possible  for  Ste- 


SBRIVION    IK.  1^1 

phen,  in  his  imperfect  state,  to  have  committed  the 
same  errourin  paying  rehgious  worship  to  Christ  that 
John  did  in  paying  religious  worship  to  the  angel ;  yet 
it  cannot  be  supposed,  that  all  the  heavenly  hosts  are 
grossly  deluded  in  paying  the  same  religious  and  di- 
vnie  honours  to  the  Redeemer  that  they  pay  to  the 
Creator.  The  religious  worship  paid  to  Christ  upon 
earth,  and  the  religious  worship  paid  to  him  in  hea- 
ven, affords  a  plain,  conclusive  and  unanswerable  ar- 
gument in  favour  of  his  absolute  divinity  and  equality 
with  the  Father  in  all  his  essential  attributes. 

4.  If  no  other  than  a  divine  person  be  a  proper  ob- 
ject of  religious  worship ;  then  the  Arians  are  real 
idolators  in  paying  religious  worship  to  Christ,  whilst 
they  deny  his  divinity.  Though  they  acknowledge 
Christ  to  be  a  super-angehck  being,  yet  they  deny 
that  he  possesses  self-existence,  independence,  or  any 
other  essential  attribute  of  divinity.  And  so  long  as 
they  view  him  in  this  inferiour  light,  they  cannot  pay 
divine  honour  to  him,  without  being  guilty  of  worship- 
ing the  creature,  instead  of  the  Creator,  which  is  the 
essence  of  idolatry.  Though  they  sincerely  profess 
to  believe,  that  he  is  the  greatest  of  created  beings, 
that  he  existed  before  angels  and  men,  that  he  now 
reigns  over  them,  and  that  he  will  finally  judge  them 
at  the  last  day  ;  still  they  have  no  right,  on  this  sup- 
position, to  pay  him  religious  homage.  There  is  no 
essential  difference  between  worshipping  the  highest 
and  the  lowest  created  objects,  because  they  are  all 
infinitely  below  the  uncreated,  self-existent.  Supreme 
Being.  If  Papists  are  guilty  of  idolatry  in  worship- 
ping the  Virgin  Mary  and  canonized  saints;  or  if 
heathens  are  guilty  of  idolatry  in  worshipping  de- 
mons, departed  heroes,  and  graven  images ;  then  Ari- 
ans must  be  guilty  of  idolatry  in  worshipping  Christ, 
who,  in  their  opinion,  is  totally  destitute  of  every  di- 
vine attribute  ?  Socinians,  who  hold  Christ  to  be  a 
mere  man,  avoid  this  absurdity,  by  refusing  to  pay 
him  religious  worship.  And  if  Arians  would  become 
consistent,  they   would  become  Socinians,  and  after 


X52  SCRMON    IX. 

they  became  Socinians,  they  would  become  Unitarians, 
and  alter  they  became  Unitarians,  they  would  become 
Infidels.  There  is  no  place  to  stop  between  Arianism 
and  Deism.  The  denial  of  the  divinity  of  Christ,  di- 
rectly tends,  in  its  genuine  consequences,  to  subvert 
the  whole  gospel. 

5.  if  God  be  the  only  proper  oVjject  of  religious 
worship  ;  then  moral  depravity  has  had  a  very  blind- 
ing and  fatal  influence  upon  the  minds  of  men  in  all 
ages.  It  has  blinded  the  whole  heathen  world  in  respect 
to  the  being  and  perfections  of  the  only  living  and 
true  God,  and  plunged  them  in  the  grossest  idolatry. 
They  have  paid  religious  worship  to  the  hosts  of  hea- 
ven, to  demons,  to  departed  spirits,  to  four  footed 
beasts  and  creeping  things.  It  has  blinded  the  minds 
of  the  great  majority  of  the  christian  world,  and  led  the 
Pope  and  his  votaries  to  worship  the  Virgin  Mary,  and 
deified  saints  and  dumb  idols.  It  has  led  the  whole 
body  of  Arians  to  pay  divine  honours  to  one  whom  they 
believe  to  be  destitute  of  every  divine  perfection,  and 
to  blend  the  worship  of  a  creature  with  the  worship  of 
his  creator.  Such  great  and  general  blindness  ofmankind 
cannot  be  owing  to  any  defect  in  their  understandings.but 
must  flow  from  the  moral  corruption  of  their  hearts.  The 
light  of  nature  and  the  light  of  the  gospel  has  shone  in 
darkness,  and  the  darkness  has  not  comprehended  it. 
The  apostle  ascribes  the  idolatry  of  the  world  |to  this 
criminal  cause.  It  was  because  "  they  became  vain  in 
their  imagination,  and  the'w  foolish  heart  was  darkened. 
Professing  themselves  to  be  wise,  they  became  fools  : 
And  changed  the  glory  of  the  uncorruptible  God  into  an 
image  made  like  to  corruptible  man,  and  to  birds,  and 
four-footed  beasts,  and  creeping  things." 

G.  If  God  be  the  only  proper  object  of  religious 
worship  on  account  of  his  supremely  great  and  amia- 
ble perfections ;  then  those  are  extremely  criminal, 
who  never  worship  him  at  all.  There  are  a  vast  many 
of  the  human  race,  who  never  pay  religious  worship  to 
any  beitig  in  the  universe.  This  is  more  common 
among  those  who  call  themselves  christians,  than  among 


SERMON  tX,  153 

the  most  savage  and  ignorant  pagans.  They  almost 
universally  pay  religious  worship  to  some  being  or  ob- 
jects which  they  deem  divine.  But  how  many  are 
there  in  a  christian  land,  wliocast  off  fear  and  restrain 
prayer  before  God.  Though  they  know  the  only  liv- 
ing and  true  God,  yet  they  glorily  him  not  as  God,  ei- 
ther in  secret,  private,  or  publick.  They  live  without 
God,  without  Christ,  and  without  hope  in  the  world. 
Such  persons  are  more  vile  than  the  brutes  that  perish. 
"  The  ox  knows  his  owner  and  the  ass  his  master's 
crib  ;"  but  such  christian  pagans  know  not  their  Cre- 
ator, Preserver,  and  Benefactor,  and  treat  him  with 
the  highest  neglect  and  contempt.  They  despise  his 
favour  and  dely  his  frowns.  Hear  the  admonition  of 
the  prophet.  "  Understand,  ye  brutish  among  the 
people  ;  and  ye  fools,  when  will  ye  be  wise  ?  He  that 
planted  the  ear,  shall  he  not  hear?  He  that  formed  the 
eye,  shall  lie  not  see  ?  He  that  chastiseth  the  hcallien^ 
shall  not  he  correct?"  "  Will  he  not  pour  out  his  fury 
upon  those,  that  call  not  upon  his  name  ?"  "  Carj  their 
hands  be  strong,  or  their  hearts  endure,  in  the  day  that 
he  shall  deal  with  them  ?" 

Finally,  this  subject  exhorts  all  to  renounce  the 
idols  which  they  have  set  up  in  their  hearts.  How 
many  are  setting  up  idols  in  their  hearts?  All  who 
love  the  world,  or  the  things  of  the  world  supremely, 
are  idolators  in  the  sight  of  God.  And  these  idols  are  as 
fatal  as  graven  images — and  must  be  removed,  in  or- 
der to  glorify  and  enjoy  God. 

20- 


SERMON  X. 

THE    HUMANITY    OF    JESUS    CHRIST. 

LUKE  ii.  52. 

And  Jesus  increased  in  wisdom  and  stature,  and  tn  favour  'juilh  God 

and  man. 

These  words  are  intimately  connected  with  the 
whole  of  the  preceding  chapter,  which  contains  a  large 
and  particular  account  otthe  time,  place,  and  circum- 
stances of  Christ's  birth;  of  the  angels  who  proclaim- 
ed the  great  and  jojful  event  ;  of  the  peculiar  cevrrro- 
nies  of  his  dedication  to  God  ;  of  his  eaj'y  ittendance 
on  the  passover  ;  and  of  his  uncommon  groM  th  in  wis- 
dom and  stature,  as  well  as  in  favour  with  God  and 
man.  The  text,  taken  in  connection  with  all  these 
things,  naturally  leads  us  to  conclude, 

That  Jesus  Christ  was  really  man. 

It  is  certain,  however,  that  the  humanity,  as  well  as  di- 
vinity of  Christ,  has  been  called  in  question.  This  was 
one  of  the  first  heresies  that  sprang  up  in  the  christian 
church.  A  sect  called  the  Docetaj  denied,  that  Christ 
had  a  true  body  and  reasonable  soul,  or  that  he  liter- 
ally hungered,  thirsted,  suffered  and  died.  To  this 
heresy,  it  is  supposed,  the  apostle  John  alludes  in  his 
first  epistle,  where  he  says,  ''  Hereby  know  ye  the  spi- 
rit of  God  :  every  spirit  that  confesseth  that  Jesus 
Christ  is  come  in  the  fiesh,  is  of  God.  And  every  spi- 
rit that  confesseth  not  that  Jesus  Christ  is  come  in  the 
fiesh,  is  not  of  God.  And  this  is  that  spirit  of  anti- 
christ, whereof  ye  have  heard  that  it  should  come, 
and  even  now  is  already  in  the  world."  Though  few, 
if  any  at  this  day,  deny  that  Christ  had  a  human  bo(fy, 
yet  some  noted  divines  deny  that  he  had  a  human  soul. 


SERMON   X.  155 

which  is  virtually  denying  his  proper  and  essential  hu- 
manity. It  is,  therefore,  a  point  worthy  of  serious  con- 
sideration, whether  Jesus  of  Nazareth,  who  appeared 
in  the  character  of  mediator,  and  died  without  the 
gates  of  Jerusalem,  was  really  wffM.  If  we  search  the 
New-Testament,  we  shall  find,  that  the  inspired  wri- 
ters have  said  a  great  many  things,  which  clearly  prove 
the  real  humanity  of  Christ.  He  is  there  called  man, 
and  the  son  of  man,  more  than  forty  times  by  himself 
and  others.  He  appeared  in  fashion  as  a  man,  and 
was  taken  to  be  such,  by  all  who  beheld  him  and  con- 
versed with  him.  Though  some  thought  he  was  John 
the  Baptist  risen  from  the  dead  ;  others  that  he  was 
Elias  ;  others  that  he  was  Jerernias,  or  one  of  the 
prophets :  yet  none  doubted  whether  he  was  really 
man  and  one  of  the  descendants  of  Adam.  According- 
ly, Josephus  and  all  profane  historians,  who  have  men- 
tioned Jesus  of  Nazareth,  have  always  spoken  of  him 
as  really  man,  and  generally  nothing  more  than  man. 
This  is  such  evidence  of  Christ's  humanity  as  might 
well  be  considered  as  full  and  satisfactory.  But  since 
I  propose  to  treat  this  subject  distinctly  and  largely,  I 
shall  enter  into  a  more  particular  consideration  of  the 
evidence  of  Christ's  being  really  man. 

Here  it  may  be  observed, 

1.  That  he  was  really  man,  because  he  had  a  human 
body.  It  was  formed  and  fashioned  in  his  mothers 
womb,  by  the  great  parent  of  all  flesh.  "  So  it  was," 
says  the  inspired  writer,  that  while  his  mother  was  at 
Bethlem,  "  the  days  were  accomplished  that  she 
should  be  delivered.  And  she  brought  forth  her  first 
born  son,  and  wrapt  him  in  swaddling  clothes*'  This 
representation  plainly  supposes,  that  Christ's  body  was 
truly  human  and  derived  in  an  ordinary  way  from  hu- 
man nature.  And  this  is  further  corroborated  by  the 
account  given  of  his  corporal  increase  in  stature  and 
magnitude  through  the  several  stages  of  infancy,  child- 
hood, youth,  to  complete  manhood,  by  the  same  means 
of  nourishment,  by  which  other  children  come  to 
maturity.     Christ's    body   appears    to    have  been,   in 


J  56  SERMON    X. 

every  respect,  similar  to  that  of  other  men.  It  wag 
suhject  to  heat  and  cold,  pleasure  and  pain,  hunger  and 
thirst,  strength  and  weakness,  and  to  every  corporeal 
infirmity  which  does  not  arise  from  human  depravity. 
His  having  such  a  human  body  is  a  strong  presumptive 
evidence,  that  he  had  a  human  soul,  which  was  neces- 
sary to  constitute  him  a  real  man. 

2.  He  was  really  man,  because  he  had  a  human 
soul  as  well  as  a  human  body.  This  is  necessarily 
implied  in  what  is  said  of  him  in  the  text.  "  He  in- 
creased in  wisdom  and  stature,  and  in  favour  with  God 
and  man."  Here  both  his  wisdom  and  piety  is  as- 
serted ;  and  we  know,  that  these  are  properties  of  the 
S!  .  '  and  not  of  the  body.  He  possessed  every  intel- 
lectual power  and  faculty,  which  was  necessary  to  con- 
stitute him  a  free,  voluntary,  moral  agent,  and  capable 
of  that  wisdom  and  piety,  which  rendered  him  per- 
fectly amiable  in  the  sight  of  God  and  man.  And  his 
growing  in  wisdom  and  holiness  is  a  conclusive  evi- 
dence, that  he  possessed  the  same  kind  of  intellectual 
powers  and  faculties,  which  are  peculiar  to  a  human 
soul,  which  gradually  comes  to  maturity.  Though  his 
mind  strengthened  and  expanded  gradually  ;  yet  it 
strengthened  and  expanded  rapidly,  and  made  greater 
progress  in  knowledge  and  virtue,  than  other  chil- 
dc^ii  of  the  same  age,  and  under  similar  advantages. 
There  is  no  doubt  but  that  his  pious  parents  instruct- 
ed him  as  early  and  as  well  as  they  were  capable.  It 
is  to  be  presumed,  that  they  taught  him  to  speak  and 
to  read,  and  improved  every  opportunity  of  pouring 
useful  instruction  into  his  attentive  and  docile  mind. 
He  heard  them  from  day  to  day  read  the  word  of  God, 
and  call  upon  his  nanie.  He  was  soon  capable  of 
reading  the  scriptures  himself,  and  of  understanding 
what  the  prophets  had  said  concerning  his  character, 
his  office,  and  mediatorial  coiiduct.  He  early  knew 
much  more  concerning  these  great  things  than  his  pa- 
rents. This  appears  from  his  extraordinary  conver- 
sation with  the.Jewish  teachers  in  the  temple,  who  more 
astonished  at  his  understanding  and  answers,  and  from 


SERMON    X.  157 

his  reply  to  the  gentle  reproof  of  his  mother  for  stay- 
ing behind  in  the  Irr.  pie  ,  "Wist  ye  not  that  I  must 
be  about  my  fat!i^  r  s  business  ?"  His  improvements  in 
knowledge  were  surprising  to  all  who  heard  him 
preach.  vYhile  he  taught  in  the  temple,  "  the  Jews 
mai  veiled,  saying,  How  knoweth  this  man  letters^  hav- 
ing never  learned."  Though  he  employed  most  of  his 
time  in  a  laborious  occupation  ivith  his  father  ;  yet  he 
found  many  leisure  seasons  and  opportunities,  which 
Oiiier  children,  and  youths,  and  even  men,  spend  in 
trilling,  that  he  wisely  improved  in  reading  and  con- 
templating upon  the  most  important  and  divine  sub- 
jects. And  if  we  consider  the  purity  of  his  heart,  the 
strength  of  his  mind,  and  the  rectitude  of  all  his  views, 
desires,  and  pursuits,  it  is  natural  to  conclude,  that  his 
human  soul,  though  at  first  weak  and  feeble,  should 
gradually  and  rapid ily  increase,  wax  strong,  and  be 
filled  with  spiritual  and  divine  wisdom.  This  account 
of  Christ's  mental  improvements  affords  infallible  evi- 
dence, that  he  possessed  not  an  angelick,  or  super- 
angelick,  but  a  human  soul,  which  being  uiiited  with  a 
human  body,  constituted  him,  in  the  strictest  sense,  a 
real  man. 

3.  That  Christ  was  properly  a  human  person  will 
appear,  if  we  consider  the  state  and  circumstances  in 
which  he  was  placed  w  hile  he  lived  in  this  world.     For, 

1.  He  was  fixed  in  a  state  of  dependence.  This  he 
repeatedly  and  plainly  acknowledged.  "  Then  Jesus 
answered  and  said  unto  them,  Verily,  verily,  1  say  unto 
you,  the  son  of  man  can  do  nothing  of  himselt!,  but 
what  he  seeth  his  father  do."  Again  he  said,  "  When 
ye  have  lifted  up  the  son  of  man,  then  shall  ye  know 
that  I  am  he.  and  fhal  I  do  nothing  of  myself ;  but  as 
my  Father  hath  taught  me,  I  speak  these  things." 
And  again.  *•'  The  w^ords  1  speak  unto  you,  /  speak  not 
of  myself  but  the  Father  that  dw  elleth  in  me,  he  docth 
the  ivorksy  These  are  pUiin  expressions  of  his  depen- 
dence upon  his  Father.  And  it  was  upon  this  ground, 
that  he  so  frequently  and  devoutly  prayed  to  his  Fa- 
ther.    Prayer  always  implies  dependence  upon  him  to 


158  SERMON    X. 

•whom  it  is  addressed.  The  prayers  of  Christ,  there- 
fore, prove  that  he  lived,  and  moved,  and  had  his  be- 
in<y  in  God,  as  really  as  other  men,  and  was  as  much 
dependent  upon  him  for  divine  assistance,  direction, 
and  preservation,  through  the  whole  course  of  his  life 
as  any  other  of  the  human  race.  He  prayed  for  divine 
direction  in  the  choice  of  his  twelve  disciples.  He 
prayed  for  divine  assistance  to  raise  Lazarus  from  the 
o-rave.  He  prayed  for  Peter  and  for  all  his  apostles 
and  followers  at  the  last  passover  he  ever  attended. 
And  he  prayed  to  be  divinely  strengthened  and  sup- 
ported through  all  his  agonies  in  the  garden  and  his 
sufferings  on  the  cross.  His  continual  prayers  were  a 
continual  and  practical  expression  of  his  state  of  de- 
pendence during  his  continuance  on  earth  ;  and  his 
dependence  was  a  demonstration  of  his  real  humanity. 
2.  He  was  placed  under  law,  w  hich  implies  that  he 
was  a  human  moral  agent,  and  accountable  to  God 
like  other  men.  We  are  told  that  "  when  the  fullness 
of  time  was  come,  God  sent  forth  his  son,  made  of  a  u-o- 
mmu  made  under  the  lau\  to  redeem  them  that  were  under 
the  law."  Christ  was  as  much  bound  as  any  other  man 
by  the  divine  law%  to  love  the  Lord  his  God  with  all 
his  heart,  and  with  all  his  soul,  and  with  all  his  mind, 
and  w  ith  all  his  strength,  and  his  neighbour  as  himself. 
As  a  child,  he  was  bound  to  obey  his  father  and  mo- 
ther. As  a  Jew,  he  was  bound  to  observe  all  the  rites 
and  ceremonies  of  the  Mosaick  law.  As  a  subject,  he 
was  bound  to  obey  magistrates  and  all  the  higher  powers. 
And  as  a  dependent  creature,  he  was  bound  to  obey 
the  whole  will  of  his  Creator.  There  was  not  a  di- 
vine law^  in  being  in  his  day,  but  what  bound  him  to 
universal  and  perfect  obedience,  as  much  as  any  other 
man.  This  he  knew,  and  accordingly  paid  a  strict, 
cheerful,  and  constant  obedience  to  every  divine  pre- 
cept and  prohibition.  He  said,  '•  it  is  my  meat  to  do 
the  will  of  him  that  sent  me,  and  to  fuiish  his  work." 
And  his  Father  proclaimed  by  a  voice  from  heaven, 
"  This  is  my  beloved  Son  in  w  hom  I  am  well  pleased." 
When  he  came  from  Galilee  to  Jordan  unto  John,  to  be 


SERMON'    X.  l.'>9 

baptised  of  him,  "  John  forbade  him,  saying,  I  have 
need  to  be  baptised  of  thee,  and  comest  thou  to  me  ? 
And  Jesus  answering,  said  unto  him,  sutler  it  to  be  so 
now  :  for  thus  it  becometh  us  to  fulfil  all  righteousness.'^ 
"  It  becometh  ?/5,"  that  is,  it  becometh  me  as  well  as 
others  to  fuHil  all  righteousness,  by  universal  obedience 
to  the  divine  commands.  And  this  he  more  expressly 
declared  in  his  sermon  on  the  Mount.  "  Think  not 
that  I  come  to  destroy  the  law  or  the  prophets :  I  am 
not  come  to  destroy,  but  to  fulfil."  And  again  he  said, 
"  I  must  work  the  works  of  him  that  sent  me,  while  it 
is  day :  the  night  cometh,  when  no  man  can  work." 
No  law,  whether  human  or  divine,  can  bind  any  but 
those  to  whom  it  is  given.  So  the  apostle  declares 
with  respect  to  the  divine  law.  "  Whatsoever  the 
law  saith,  it  saith  to  them  who  are  under  the  law/'  If 
Christ  had  not  been  man,  he  could  not  have  been  made 
under  the  law  to  man.  But  he  was  made  under  the 
law  to  man,  which  demonstrates,  that  he  was  really 
man.     I  must  add, 

3.  I'hat  Christ  was  placed,  like  all  other  men,  in  a 
state  of  probation,  from  his  birth  to  his  death.  His 
own  eternal  happiness,  as  well  as  the  eternal  happi- 
ness of  mankind,  was  suspended  upon  his  entire,  con- 
stant, and  persevering  obedience  through  life.  If  he 
had  failed  in  one  point,  he  would  have  forfeitetl  the 
divine  favour,  defeated  tlie  great  design  he  came  to 
accomplish,  and  plunged  himself  in  hopeless  ruin. 
Disobedience  in  him  would  have  been  far  more  crimi- 
nal than  disobedience  in  any  other  man,  and  drawn 
after  it  far  more  fatal  consequences.  This  is  what  is 
meant  by  his  being  in  a  state  of  probation.  For  any 
person  is  strictly  and  properly  in  a  state  of  probation, 
where  future  good  or  evil  is  suspended  upon  his  future 
conduct.  Thus  Solomon  placed  Shimei  in  a  state  ol 
probation  when  he  suspended  his  life,  or  death,  upon 
the  condition  of  his  keeping  within,  or  going  beyond 
the  bounds  he  had  set  him.  So  God  the  Father  made 
great  and  precious  promises  to  Christ,  upon  the  condi- 
tion of  his  perfect  faithlulness  in  performing  the  work 


160  SERMON    X. 

of  redemption,  and  such  conditional  promises  of  good 
placed  him  in  a  state  of  probation,  in  respect  to  his 
future  conduct.  His  Father  promised,  in  the  42d  of 
Isaiah,  to  strengthen  and  uphold  him  in  his  great  and 
arduous  mediatorial  work,  "  Behold  my  servant, 
whom  I  uphold ;  mine  elect  in  whom  my  soul  de- 
lighteth  :  1  have  put  my  spirit  upon  him  ;  he  shall  bring 
forth  judgment  to  the  Gentiles.  He  shall  not  cry,  nor 
lift  up,  nor  cause  his  voice  to  be  heard  in  the  street. 
A  bruised  reed  shall  he  not  break,  and  the  smoking 
flax  shall  he  not  quench :  he  shall  bring  forth  judg- 
ment unto  truth.  He  shall  notjail^  nor  be  discouraged, 
till  he  hath  set  judgment  in  the  earth:  and  the  isles 
shall  wait  for  his  law.  Thus  saith  God  the  Lord,  he 
that  created  the  heavens  and  stretched  them  out ;  he 
that  spread  forth  the  earth,  and  that  which  cometh  out 
of  it;  he  that  giveth  breath  unto  the  people  upon  it, 
and  spirit  to  them  that  walk  therein ;  I  the  Lord  have 
called  thee  in  righteousness,  and  will  hold  thine  hand 
and  ivill  keep  thec^  and  give  thee  for  a  covenant  to  the 
people  for  a  light  of  the  Gentiles  ;  to  open  the  blind 
eyes,  to  bring  out  the  prisoners  from  the  prison,  and 
them  that  sit  in  darkness  out  of  the  prison  house." 
In  the  53d  chapter  of  this  prophecy,  the  Father  pro- 
mises to  reward  him  for  his  obedience  and  sufferings. 
After  representing  God  as  bruising  and  grieving  him, 
by  making  his  soul  an  offering  for  sin,  the  prophet  in- 
troduces the  Father  as  saying,  '•  Therefore  will  I  di- 
vide him  a  portion  with  the  great;  and  he  shall  divide 
the  spoil  with  the  strong;  because  he  hath  pourrd  out 
his  soul  unto  death,  and  was  numbered  among  trans- 
gressors." This  was  the  joy  set  before  Christ,  for 
which  he  endured  the  cross  and  despised  the  shame. 
Accordingly,  just  before  his  death,  he  claimed  the  ful- 
filment of  the  promises,  which  his  Father  had  made  him 
upon  condition  of  his  perfect  and  persevering  obedi- 
ence. He  says  to  him,  "  I  have  glorified  thee  on 
earth  :  1  have  finished  the  work  thou  gavest  me  to  do. 
And  now,  O  Father,  glorify  thou  me  with  thine  own 
self;  with  the  elorv  I  had  with  thee  before  the  world 


SERMON  X.  161 

-tvas."  This  promise  the  apostle  tells  us  the  Father 
has  actually  fultilled.  He  says,  "  Let  this  mind  be  in 
you,  which  was  also  in  Christ  Jesus:  who  being  in  the 
form  ot"  God,  thought  it  not  robbery  to  be  equal  with 
God ;  but  made  himself  of  no  reputation,  and  took 
upon  him  the  form  of  a  servant,  and  was  made  in  the 
likeness  of  men  :  and  being  found  in  fashion  as  a  man, 
he  humbled  himself],  and  became  obedient  unto  death, 
even  the  death  of  the  cross.  Wherefore  God  also  hath 
highly  exalted  him^  and  given  him  a  name  which  is 
above  every  name :  that  at  the  name  of  Jesus  every 
knee  should  bow,  of  things  in  heaven,  and  things  in 
earth,  and  things  under  the  earth;  and  that  every  tongue 
should  confess,  that  Jesus  Christ  is  Lord,  to  the  glory 
of  God  the  Father."  Thus  God  the  Father  treated 
Christ  as  having  been  perfectly  faithful  through  his 
whole  probationary  state.  Besides,  it  is  expressly 
said,  that  Christ  was  placed  in  a  state  of  probation, 
to  qualify  him  for  his  mediatorial  Mork.  The  apostle 
in  his  epistle  to  the  Hebrews  says,  "  Forasmuch  then 
as  the  children  are  partakers  of  flesh  and  blood,  he 
also  himself  likewise  look  part  of  the  same ;  that 
through  death  he  might  destroy  him  that  had  the  pow- 
er ol  death,  that  is,  the  devil.  For  verily  he  took  not 
on  him  the  nature  of  angels  ;  but  he  took  on  him  the 
seed  of  Abraham.  Wherefore  in  all  things  it  behoved 
him  to  be  made  like  unto  his  brethren,  that  he  might  be 
a  merciful  and  faithful  high  priest  in  things  pertaining 
unto  God,  to  make  reconciliation  for  the  sins  of  the  peo- 
ple. For  that  he  himself  hath  sufTered,  being  tempt- 
ed, he  is  able  to  succour  them  that  are  tempted." 
Accordingly,  we  find  that  Christ  actually  passed 
through  the  most  fiery  trials.  He  was  tried  in  the 
wilderness  by  Satan,  who  offered  him  the  whole  world 
if  he  would  only  worship  him.  He  was  tried  by  his 
enemies.  He  was  tried  by  his  disciples.  He  was  tried 
in  the  garden.  He  was  tried  before  the  tribunal  of  Pi- 
late. And  he  was  still  more  severely  tried  on  the 
cross.  He  was  a  man  of  sorrows  and  accjuainted  with 
grief  from  his  birth  to  his  death.  Thus  it  appears,  that 
21 


162  5jERMO\  X. 

Christ  was  leaWy  man,  as  he  had  a  liuinan  body — a 
human  soul — and  a  dependent  nature,  and  was  made 
under  law,  and  placed  in  a  state  of  dependence  and 
probation.  The  inspired  writers  have  given  us  a? 
clear,  as  full,  and  as  positive  evidence  of  the  humanity 
of  Christ,  as  of  any  truth  or  fact  they  have  recorded 
concerning  any  man  they  have  mentioned. 

I  now  proceed  to  improve  the  subject. 

1.  If  Christ  was  really  man;  then  the  Arian  notion 
of  his  pre-existence  before  became  into  the  world  is 
entirely  unscriptural  and  absurd.  The  Arians  sup- 
pose, that  Christ  was  the  first  and  noblest  of  created 
beings,  and  existed  before  the  foundation  of  the  world. 
They  suppose,  that  this  pre-existent  spirit  was  united 
with  the  body  of  Christ  and  supplied  the  place  of  a 
human  soul,  and  enabled  Christ  to  do  and  suffer  all 
that  he  did  and  suffered  to  perform  the  part  of  a  Me- 
diator and  Redeemer.  And  upon  this  ground  they  de- 
ny, that  he  possessed  any  real  divinity,  or  was  the  se- 
cond person  in  the  Trinity,  united  with  humanity. 
They  hold,  that  Christ  was  neither  God  nor  man,  but 
an  intermediate  being.  In  this,  they  principally  dif- 
fer from  proper  Socinians  and  grosser  Unitarians. 
These  maintain,  that  Christ  had  a  true  body  and  rea- 
sonable soul,  and  was  properly  man,  and  no  more  than 
man.  But  the  Arians  suppose,  that  though  Christ 
had  a  real  human  body,  yet  it  was  united  with  a  su- 
per-angelick  soul,  which  existed  they  know  not  how 
long  before  the  creation  of  the  world,  and  its  union  with 
the  babe  of  Bethlehem.  But  if  the  babe  of  Bethlehem, 
as  we  have  shown,  had  both  a  human  body  and  human 
soul  ;  then  it  is  absurd  to  suppose,  that  a  pre-existent, 
super-angelick  spirit  supplied  the  place  of  a  human 
soul  in  the  man  Christ  Jesus.  Though  many,  who  call 
themselves  Trinitarians  maintain  the  doctrine  of 
Chrisi's  pre-existence  ;  yet  they  suppose  that  Christ's 
pre-existent  nature  was  personally  united  with  the  se- 
cond person  in  the  Trinity,  and  consequently  maintain 
the  true  doctrine  of  Christ's  divinity.  But  in  this,  they 
are  not  so  consistent  as  the  Arians.  For  it  is  absurd,  to 


SERMON  X.  163 

suppose,  that  Christ  had  both  a  human  soul  and  a  su- 
per-angchck  soul,  and  that  both  these  were  personal- 
ly united  with  the  second  person  in  the  Trinity,  and 
so  constituted  him  a  divine  person.  The  true  scriptu- 
ral doctrine  of"  Christ's  divinity  is  founded  upon  the 
true  scriptural  doctrine  of  Christ's  having  a  human 
body  and  an  human  soul,  which  was  personally  united 
with  the  second  person  in  the  Godhead.  It  is  neces- 
sary, therefore,  to  believe  the  real  humanity^  in  order  to 
believe  the  real  divinity  of  Christ.  It  has  been  found 
by  observation  and  experience,  that  the  denial  of 
Christ's  humanity  directly  leads  to  the  denial  of  his  di- 
vinity. 

2.  If  Christ  had  a  human  body  and  a  human  soul; 
then  we  cannot  account  for  the  early  depravity  of  chil- 
dren, through  the  mere  influence  of  bad  examples  or 
bodily  instincts  and  appetites.  Those  who  deny  orig- 
inal sin,  or  the  native  depravity  of  the  human  heart, 
endeavour  to  account  for  the  well  known  fact  of  the 
early  and  universal  sinfulness  of  mankind,  hy  ascribing 
it  to  bad  examples,  and  to  the  bodily  instincts  and  ap- 
petites of  children  and  youth.  They  say,  though  no 
man  is  born  a  sinner ;  though  no  native  depravity 
comes  in  consequence  of  Adam's  apostacy ;  though 
the  souls  of  children  come  into  the  world  as  pure  and 
clean  of  moral  impurity  as  a  clean  piece  of  paper; 
though  they  are  naturally  as  much  inclined  to  good,  as 
to  evil ;  and  are  really  as  good  as  young  moral  agents 
can  be :  yet  through  the  weakness  of  their  mental 
powers  and  faculties,  through  the  force  of  their  bodily 
instincts  and  appetites,  and  through  the  influence  of 
bad  examples,  they  are  led  into  sin.  This  is  the  most 
plausible  account  that  can  be  given  of  the  early  and 
universal  sinfulness  of  mankind  by  Arminians,  who  de- 
ny original  sin,  or  native  depravity.  But  this  account 
of  universal  depravity  is  completely  refuted,  by  the 
state  and  character  of  the  holy  child,  the  holy  youth, 
the  holy  man,  Christ  Jesus.  He  was  an  infant  ;  but 
he  did  not  sin  in  infancy.  He  had  a  frail,  mortal  body, 
but  it  did  not  corrupt  his  heart.     He  lived  in  a  wicke<^ 


164 


SERMON  X. 


world,  where  he  saw  many  bad  examples,  but  they  did 
not  lead  him  to  tbllow  them.  He  was  a  free  moral 
agent,  but  he  never  chose  to  sin.  He  had  a  human 
soul  and  a  human  body,  and  placed  under  the  same 
circumstances  that  other  children  were.  Why  did  he 
not  disobey  his  parents,  quarrel  with  his  companions, 
speak  wicked  words,  and  profane  the  sabbath,  like 
other  children  ?  He  was  hungry  and  thirsty.  Why  did 
not  his  appetites  for  food  and  drink  lead  him  into  in- 
temperance .-^  He  suffered  weariness  and  pain.  ^^  hy 
did  he  not  murmur  at  his  unhappy  situation  ?  When 
he  was  reviled,  why  did  he  not  revile  again  ?  If  Christ 
had  a  human  body  and  human  soul,  which  was  exact- 
ly like  the  human  body  and  human  soul  of  other 
children  and  other  men,  it  is  impossible  to  account 
for  his  perfect  innocency,  from  his  birtii  to  his  death, 
uponArminian  principles:  or  to  account  for  the  uni- 
versal depravity  of  other  men  and  children,  upon  the 
same  principles.  It  is  contrary  to  scripture  and  to  the 
universal  experience  and  observation  of  mankind  to 
suppose,  that  infants  come  into  the  world  as  pure  and 
innocent,  as  the  holy  child  Jesus. 

3.  If  Christ  was  really  man  ;  then  there  is  no  natu- 
valimpossibility  of  men's  becoming  perfectly  holy  in  this 
life.  It  seems  to  be  a  very  common  opinion,  that  there 
is  not  only  a  moral,  but  a  natural  impossibility  of  men's 
becoming  perfectly  holy  while  they  remain  this  side  of 
the  grave.  Many  suppose,  that  the  present  state  of 
things,  the  influence  of  Satan,  the  weakness  of  the 
mind,  and  the  infirmities  and  frailties  of  the  body  are 
such,  that  men  cannot  cease  from  sinning,  till  they  lay 
aside  these  gross  bodies,  and  leave  this  dark  and  sin- 
ful world.  But  this  is  an  egregious  mistake.  Christ, 
under  all  these  unfavourable  circumstances,  kept 
himself  free  from  every  moral  evil.  He  was  always 
pure,  harmless,  undefiled,  and  separate  from  sinners, 
though  clothed  in  a  frail,  mortal  body,  and  surround- 
ed by  as  many  impediments  to  virtue  as  any  other 
man  ever  was.  And  his  perfectly  holy  life  shows,  that 
mankind  may  live  in  the   same  manner  in  this  present 


SERMON    X.  165 

evil  world.  Christ  knew  that  no  man  is  under  anaiu- 
?•«/ necessity  oi'sinning,  and  therefore  he  requires  ail  his 
followers  to  be  perfect  as  their  Father  in  heaven  is  per- 
fect, and  to  keep  themselves  always  ir\  the  love  of  God, 
Avhich  is  5z/?/e5A' perfection.  JNeither  the  law,  nor  the 
gospel  allows  any  person  to  be  imperfectly  holy  in  this 
world. 

4.  If  Christ  was  really  man  ;  then  God  is  able  to  keep 
men  from  sinning  consistently  with  their  moral  agency. 
Many  suppose,  that  God  cannot  restrain  men  from  sin- 
ning, without  destroying  their  moral  freedom  and  ac- 
countability. They  think,  that  if  God  should  govern 
their  hearts,  or  control  their  wills,  he  would  destroy 
their  moral  liberty,  and  make  them  machines.  But  how 
does  this  appear  ?  Christ  was  a  man,  and  like  all  other 
men,  a  free  moral  agent.  Yet  God  held  his  hand,  and 
directed  all  the  motions  and  exercises  of  his  heart,  so 
as  never  to  suflferhim  to  have  an  evil  thought,  or  to  do 
a  sinful  action,  in  perfect  consistency  with  his  moral  li- 
berty and  freedom.  And  if  God  could  preserve  Christ 
from  sinning  through  all  tlie  changes,  trials,  and  suffer- 
ings he  endured,  we  may  justly  conclude,  that  he  is  able 
to  restrain  all  other  men  from  sinning,  without  obstruct- 
ing or  infringing  upon  their  moral  agency.  JMen  are 
always  perfectly  free  and  voluntary  in  their  thinking, 
speaking,  and  acting,  though  the  preparation  of  their 
heart  and  the  answer  of  their  tongues  are  from  the 
Lord,  and  under  his  constant  influence  and  control. 

5.  If  Christ  was  really  man ;  then  there  is  no  ab- 
surdity in  the  doctrine  of  the  final  perseverance  of 
saints.  This  doctrine  is  often  called  absurd  and  ab- 
solutely denied,  notwithstanding  all  the  scripture  says 
in  favour  of  it,  because  it  is  supposed  to  be  incon- 
sistent with  the  free  agency  of  christians.  It  is  said, 
that  God  caimot  cause  them  to  persevere  in  holiness, 
while  he  allows  them  to  act  freely  and  voluntarily. 
But  why  not  ?  He  allowed  the  man  Christ  Jesus  to  act 
freely  and  voluntarily  through  the  whole  course  of  his 
life ;  and  yet  caused  him  to  be  perfectly  holy  and 
harmless  and  uncontaminated  by  the  world   all  the 


166  ^^ERMOxN    X. 

while  he  lived  in  it.  It  is  said,  that  whilst  christians 
remain  moral  agents,  they  must  be  able  to  apostatise 
and  fall  away  ;  and  God  cannot  prevent  it,  consistent- 
ly with  their  free  agency.  But  was  not  Christ  a  free 
agent  and  able  to  apostatise,  and  neglect  the  great 
work  which  he  had  undertaken  ?  He  certainly  was  as 
able  to  neglect,  as  to  perform  his  great  work.  But 
God  held  his  hand  and  heart  under  his  irresistible  in- 
fluence, which  entirely  prevented  his  negligence  and 
apostacy,  and  caused  him  to  persevere  in  holiness  and 
obedience,  until  he  finished  his  work,  without  infring- 
ing or  restraining  his  free  agency.  And  cannot  God 
as  easily  hold  the  hands  and  hearts  of  all  christians 
under  his  irresistible  influence,  which  shall  infallibly 
prevent  their  apostacy,  and  cause  them  to  endure  to 
the  end,  so  as  to  secure  the  salvation  of  their  souls  ? 
The  perseverance  of  the  man  Christ  Jesus  proves  not 
only  the  possibility,  but  the  certainty  of  the  final  per- 
serverance  of  saints,  which  is  so  plainly  taught  in  the 
bible. 

6.  If  Christ  was  really  man  ;  then  there  is  no  rea- 
son to  suppose,  that  men  possess  a  self-determining 
power,  or  a  power  to  act  independently  of  the  divine 
influence  and  control.  Those  who  maintain  this  opin- 
ion, suppose  that  men  could  not  be  really  in  a  state 
of  probation  in  this  life,  if  they  were  not  possessed  of 
a  self-determining  power,  and  able  to  act  indepen- 
dently of  any  divine  influence  or  control  over  their 
free  and  voluntary  actions.  They  say  it  is  absurd  to 
suppose,  that  men  can  be  in  a  stnte  of  probation, 
while  their  actions  are  decreed,  and  are  under  the 
controlling  influence  of  the  Deily.  But  was  not  the 
man  Christ  Jesus  in  a  state  of  probation  ?  And  were 
not  all  his  actions  decreed  ?  And  did  he  not  always 
act  under  the  superintending  influence  of  his  Father  .^ 
We  are  told,  that  "*  God  created  all  things  according 
to  his  eternal  purpose  which  he  proposed  in  Christ 
Jesus."  It  was  decreed  from  eternity,  that  he  should  be 
come  incarnate;  that  he  should  be  born  in  Bethlehem; 
that  he  should  preach;  that  he  should  work  miracles; 


SERMON    X.  167 

liiat  he  should  suflTer  and  die  to  atone  for  the  sins  of 
the  world ;  and  in  a  word,  that  he  should  do  and  suf- 
I'er  all  that  he  did  do  and  suffer,  till  he  ascended  to 
heaven.  And  in  executing  his  decrees  respecting 
Christ,  God  the  Father  guided  every  step  he  took, 
every  word  he  said,  and  every  action  he  did  ;  and  yet 
he  was,  strictly  speaking,  in  a  state  of  probation 
through  the  whole  course  of  his  life.  Now,  if  Christ 
could  act  freely,  voluntarily,  and  virtuously,  in  a  state 
of  probation,  without  a  self-determining  power,  and 
under  the  constant  and  controlling  influence  of  the 
Deity;  then  it  is  easy  to  see,  that  mankind  may  be  in 
a  state  of  probation  in  this  life,  though  all  their  actions 
are  decreed,  and  are  under  a  constant  divine  influence. 
If  a  self-determining  power  be  necessary  to  render 
mankind  free,  voluntary,  and  accountable  agents  in 
this  probationary  state  ;  then  it  is  not  easy  to  see  why 
a  self-determining  power  is  not  as  necessary  to  render 
them  moral  agents  in  a  future  state.  They  will  all 
undoubtedly  be  free  agents  in  a  future  state,  and  abso- 
lutely confirmed  in  holiness,  or  sin.  But  how  is  it 
possible  for  God  to  confirm  men  in  either  sin  or  holi- 
ness if  they  possess  a  self-determining  power.'*  If 
saints  and  sinners  in  a  future  state  should  possess  a 
self-determining  power,  it  is  impossible  for  those,  who 
maintain  the  principle  of  self-determining  power,  to 
tell  why  saints  in  heaven  may  not  become  sinners  ; 
and  sinners  in  hell  become  saints.  The  doctrine  of  a 
self-determining  power  is  not  only  unscriptural,  but 
perfectly  absurd. 

7.  If  Christ  was  really  man;  then  his  conduct  is  a 
proper  example  for  all  men  to  follow.  Accordingly, 
the  apostle  Peter  tells  us,  tliat  Christ  left  us  an  example, 
that  we  should  follow  his  steps.  Tliough  his  human 
and  divine  nature  were  personally  united  ;  yet  this 
personal  union  with  the  Deity  did  not  render  him,  as 
some  have  supposed,  impeccable^  or  incupuhle  of  sinning. 
If  this  had  been  the  case,  he  would  not  have  been  in  a 
state  of  probation.  But  notwitlistanding  his  personal 
union  with  the  Deity,  he  was  really  man,  and  as  much 


168  ,     ^  SERMON    X. 

in  a  state  of  probation  as  other  men.  His  conduci 
through  the  whole  of  his  probationary  state,  is  a  pro- 
per example  to  all  mankind.  His  conduct  as  a  child, 
is  a  proper  example  to  all  children.  His  conduct  as  a 
youth,  is  a  proper  example  to  all  youths.  And  his 
conduct  as  a  man,  is  a  proper  example  to  all  men. 
As  he  walked,  so  all  men  ought  to  w  alk.  As  he  was'in 
this  world,  so  all  men  ought  to  be  while  they  live  in  it. 
The  Socinians  suppose,  tliat  God's  principal  purpose 
in  sending  him  into  the  world,  was  to  set  a  perfect  ex- 
ample of  virtue  and  piety  to  mankind.  But  though 
this  was  not  the  principal  purpose  he  came  to  answer; 
yet  it  was  undoubtedly  one  purpose  for  which  he 
came.  His  example  is  a  criterion,  by  which  all  his 
followers  may  determine  how  far  they  walk  worthy  of 
their  vocation,  and  act  up  to  their  profession.  And 
when  they  are  in  doubt  how  they  ought  to  conduct  in 
any  situation  or  circumstance  of  life,  let  them  ask  how 
they  suppose  Christ  did  act  or  would  have  acted  in 
their  present  situation,  and  follow  his  real  or  supposed 
example. 

8.  if  Christ  was  really  man ;  then  he  is  well  qualified 
to  perform  all  the  remaining  parts  of  his  mediatorial 
office.  In  particular,  to  perform  the  part  of  an  inter- 
cessor. So  says  the  apostle  expressly.  "  But  this 
man,  because  he  continueth  ever,  hath  an  unchange- 
able priesthood.  Wherefore  he  is  able  also  to  save 
them  to  the  uttermost,  that  come  unto  God  by  him, 
seeing  he  ever  liveth^to  m-dkc  intercession  for  them."  It 
is  because  the  second  person  in  the  Trinity  is  united 
to  the  man  Christ  Jesus,  that  it  becomes  him  to  inter- 
cede with  the  first  person  in  the  Godhead.  It  was  in 
his  mediatorial  character,  as  God-man,  that  Christ  in- 
terceded with  the  Father  for  his  disciples  and  all  his 
followers  in  the  17th  of  John.  The  union  between  the 
human  and  divine  nature  in  the  person  of  Christ,  qua- 
lifies him  for  his  delegated  government  of  the  world, 
from  his  resurrection  to  the  end  of  time.  He  is  to 
reign  till  the  work  of  redemption  shall  be  finished — 
and  then  to  deliver   up  the   kingdom   to   the  Father. 


SiERMON  X.  169 

And  the  union  between  the  humanity  and  divinity  of 
Christ,  quahfies  him  in  a  peculiar  manner  for  being 
the  Supreme  Judge  of"  the  world.  He  can  make  a  vi- 
sible appearance,  and  administer  judgment  in  mercy. 

9.  ItChrist  be  really  man ;  then  those  will  be  un- 
speakably happy,  who  shall  be  admitted  into  his  visible 
presence,  and  dwell  with  him  for  ever.  This  blessed- 
ness he  has  promised  to  all  his  sincere  followers.  '•  Let 
not  your  heart  be  troubled  :  ye  believe  in  God,  be- 
lieve also  in  me.  In  my  Father's  house  are  many  man- 
sions. 1  go  to  prepare  a  place  for  you.  And  if  1  ^o  to 
prepare  a  place  for  you,  1  will  come  again,  and  receive 
you  unto  myself;  that  where  I  am,  there  ye  may  be 
also."  And  as  he  says  in  another  place,  "  that  they 
may  behold  his  glory."  Saints  will  be  probably  pla- 
ced nearer  to  the  personal  presence  of  Christ,  than 
the  angels,  which  will  afford  them  a  felicity  superiour 
to  that  of  any  of  the  heavenly  hosts. 

Finally,  if  Christ  was  such  a  glorious  and  amiable 
man,  then  it  must  be  the  highest  glory  of  men,  to  be- 
come christians,  and  name  his  name,  exhibit  his  moral 
image,  and  devote  themselves  to  that  glorious  cause? 
for  the  promotion  of  which  he  suffered  and  died. 


22 


SERMON  XI. 

THE    RESURReCTION    OF   JESUS    CHRIST. 

ACTS  iii.  15. 

And  killed  the  Prince  of  life^ 'whom  God  hath  raised  from  the  deaet, 
whereof  we  are  witnesses. 

Peter  made  this  declaration  upon  a  very  peculiar 
occasion.  As  he  and  John  were  going  into  the  temple 
to  pray,  a  man  lame  from  his  birth  saw  them  and  ask- 
ed an  alms.  "  Peter,  fastening  his  eyes  upon  him  with 
John,  said.  Look  on  us.  And  he  gave  heed  unto  them, 
expecting  to  receive  something  from  them.  Then  Pe- 
ter said,  silver  and  gold  1  have  rone,  but  such  as  1  have, 
give  r  thee  :  In  the  name  of  Jesus  Christ  of  Nazareth, 
rise  up  and  walk."  The  man  instantly  leaps  up,  walks 
into  the  temple  and  praises  God.  The  spectators 
were  filled  with  wonder  and  amazement.  And  when 
Peter  saw  it,  he  turned  and  said,  "Ye  men  of  Israel,  why 
marvel  ye  at  this  ?  or  why  look  ye  so  earnestly  on  us,  as 
though  by  our  own  power  or  holiness  we  had  made  this 
man  to  walk  .'*  The  God  of  Abraham,  and  of  Isaac,  and 
of  Jacob,  the  God  of  our  fathers  hath  glorified  his  son 
Jesus,  whom  ye  delivered  up,  and  denied  him  in  the 
presence  of  Pilate,  w  hen  he  was  determined  to  let  him 
go.  But  ye  denied  the  holy  one,  and  the  just,  and  de- 
sired a  murderer  to  be  granted  unto  you ;  and  killed 
the  Prince  of  life,  whom  God  hath  raised  from  the  dead, 
whereof  we  are  witnesses." 

The  subject,  which  now  lies  before  us,  is  the  resur- 
rection of  Christ.     And  in  treating  upon  it,  I  propose, 

I.  To  inquire  whether  it  were  impossible  for  God  to 
raise  Christ  from  the  dead  ; 


SERMON  xr.  171 

II.  To  inquire  what  sort  of  evidence  of  this  truth  we 
ought  to  expect ;  and, 

til.  To  exhibit  the  evidence  there  is,  that  God  did 
raise  him  from  the  dead. 

1.  We  are  to  inquire  whether  it  were  impossible,  that 
God  should  raise  Christ  from  the  dead.  Some  have 
thought  it  incredible,  that  God  should  raise  the  dead, 
and  were  it  impossible,  it  would  be  incredible.  God 
can  do  every  thing  that  is  possible,  but  nothing  that  is 
impossible.  It  is  impossible,  that  God  should  cause  a 
thing  to  exist  and  not  to  exist  at  the  same  time  ;  and  it 
was  equally  impossible,  that  God  should  cause  Christ 
10  be  both  dead  and  alive  at  the  same  time.  These 
are  natural  impossibilities,  not  because  they  are  above 
the  power  of  God  to  effect,  but  because  they  are  con- 
tradictions and  absurdities,  wliich  no  power  can  efTect 
But  we  can  see  no  absurdity  ©r  impossibility  in  raising 
a  dead  man  to  life  :  for,  it  is  undoubtedly  as  easy  to  di- 
vine power  to  restore  the  union  between  the  soul  and 
the  body  after  it  has  been  dissolved,  as  to  establish 
such  an  union  at  first.  So  that  there  does  not  appear 
any  more  absurdity  or  impossibility  in  God's  restoring 
the  union  between  Christ's  human  body  and  human 
soul  after  it  had  been  dissolved  by  death,  than  in  esta- 
blishing that  union  at  first.  And  as  there  was  no  natU' 
raU  so  there  was  no  moral  impossibility  in  his  raising 
Christ  from  the  dead.  That  is  morally  impossible  with 
God,  which  is  inconsistent  with  any  part  of  his  moral 
character.  It  is  morally  impossible,  that  he  should  do 
any  thing,  which  is  contrary  to  his  justice,  veracity,  or 
immutable  purpose.  But  it  does  not  appear  to  have 
been  contrary  to  his  justice,  veracity,  or  any  immutable^ 
purpose,  to  raise  Christ  from  the  dead,  whom  he  had 
promised  that  he  should  not  see  corruption.  And 
since  the  resurrection  of  Christ  was  neither  above  the 
power,  nor  inconsistent  with  the  moral  character  of 
God  to  effect,  there  is  no  absurdity  in  believing,  upon 
proper  evidence,  that  he  did  raise  him  from  the  dead. 
And  supposing  this  was  the  case,  let  us  inquire. 


172  SERMON  xr. 

n.  What  sort  of  evidence  we  ought  to  expect  in 
proof  oi  it.  Those  who  deny  divine  Revelation  say, 
that  we  cannot  have  either  occular  nor  dcmojistrative  evi- 
dence of  Christ's  resurrection ;  and  as  to  viOral  evi- 
dence, that  is  very  uncertain  and  precarious.  It  is  rea- 
dily conceded,  that  we  are  not  to  expect  to  find  either 
occular,  or  demonstrative  evidence  of  Chrisfs  rising 
from  the  dead,  yet  we  may  justlj^  expect  to  find  such 
clear  and  conclusive  mora/ evidence  of  the  fact,  as  is 
sufficient  to  satisfy  every  impartial  and  candid  mind. 

Moral  evidence  is  that,  which  we  receive  from  wri- 
tings and  verbal  testimony,  and  which  is  founded  upon 
the  known  connection  between  moral  causes  and  ef- 
fects. And  though  it  does  not  amount  to  strict  demon- 
stration, yet,  in  many  cases,  it  arises  to  that  certainty, 
*vhich  carries  full  and  irresistible  conviction  to  the 
mind.  We  have  no  occular,  or  demonstrative  evi- 
dence, that  our  ancestors  came  from  Europe  ;  but  we 
have  such  clear  moral  evidence  of  it,  that  we  cannot 
seriously  disbelieve  it.  For  we  cannot  suppose,  that 
all  the  European  and  American  historians  should  have 
been  deceived,  or  have  united  to  deceive  others  upon 
so  plain  a  subject  as  the  first  settlement  of  the  civilized 
inhabitants  of  this  country.  It  is  as  natural  and  ha- 
bitual to  mankind  in  general,  to  write  and  speak  the 
truth,  when  they  have  no  temptation  to  the  contrary,  as 
it  is  to  write  and  speak  at  all.  Accordingly  we  find, 
that  all  nations  agree  in  admitting  human  writings  and 
human  testimony,  as  satisfactory  evidence,  in  all  their 
secular  concerns  of  a  publick  or  private  nature.  Writ- 
ten records  and  verbal  testimony  are  deemed  sufiicient 
evidence  to  establish  any  truth,  or  fact,  betbre  any  ci- 
vil court  or  human  tribunal,  hideed  to  deny  the  vali- 
dity of  such  moral  evidence  would  throw  the  world 
into  confusion,  and  burst  all  the  bands  of  civil  society. 
But  if  we  admit  moral  evidence  to  be  satisfactory  in 
all  other  important  cases,  why  should  we  not  admit  it 
to  be  equally  satisfactory,  in  respect  to  the  resurrec- 
tion of  Christ  ?  As  a  past  event,  it  requires  and  ad- 


SERMON  XI.  173 

niits  of  no  other  kind  of  evidence.  It  only  remains, 
therelore, 

III.  To  exhibit  the  clear  and  full  moral  evidence  we 
have,  that  Christ  was  actually  raised  from  the  dead. 
And, 

1.  The  witnesses,  who  testified  the  truth  of  this  im- 
portant fact,  are  in  every  respect  worthy  of  entire  cre- 
dit. Peter  declares  in  the  text,  that  he  and  tlie  other 
apostles  were  witnesses  of  Christ's  resurrection.  And 
it  must  be  allowed,  that  they  were  men,  whose  char- 
acters and  qualifications  for  witnesses,  render  them 
worthy  to  i>e  believed.  They  were  possessed  of  a 
clear  disc?  'iment  and  sovnjd  juds^ment.  They  were 
capable  o  ;  Tceiviiig  and  relating  ihe  truth  upon  this 
subject  in  a  plain,  intelligible,  and  consistent  manner. 
Besides  th'  i'.ty  had  been  personally  and  intimately 
acquaintea  v.  iiij  Christ  several  years  beibre  his  death. 
l.'hr-v  had  h'^ard  him  speak  in  private  and  in  publick. 
1 '  y  had  seon  him  work  miracles.  And  they  had 
c  11  critically  observed  his  general  deportment,  his 
])ersonal  appearance,  and  every  feature  of  his  face, 
'i'hey  v.ere,  therefore,  perfectly  capable  of  determin- 
ing, when  he  appeared  to  them  after  his  resurrection, 
xvheiher  he  had  the  same  voice,  the  same  figure,  and 
the  same  countenance,  that  he  had  before  his  death. 
He  was  with  them  forty  days  after  his  passion,  and  ate, 
and  drank  with  them,  and  allowed  them  to  satisfy 
themselves  of  the  truth  and  reality  of  his  resurrection, 
in  the  most  sensible  and  palpable  manner.  They  were 
all  slow  of  heart  to  believe,  that  he  was  risen  from  the 
grave,  and  especially  Thomas  one  of  the  twelve,  to 
whom  he  condescended  to  say,  "  Reach  hither  thy 
finger,  and  behold  my  hands ;  and  reach  hither  thy 
hand,  and  thrust  it  into  my  side  ;  and  be  not  faithless, 
but  believing."  And  liom  a  full  conviction  of  the  truth 
of  his  resurrection,  he  was  constrained  to  cry,  "  My 
Lord,  and  my  God!"  The  apostles  having  such  per- 
fect personal  knowledge  of  Christ's  resurrection,  were 
not  afraid  to  publish  the  impoitant  truth,  in  the  most 
solemn  and  publick  manner.     Peter  boldly  declares 


174  &ERxMO>  XI. 

before  a  large  concourse  of  people,  that  he  had  cured 
the  impotent  man  in  the  name  of  Christ,  whom  God 
had  raised  from  the  dead.  And  all  the  apostles  where- 
ever  they  went,  always  preached  the  doctrine  of 
Christ's  resurrection,  though  at  the  risk  of  losing  evei^ 
thing  most  valuable  in  life,  and  even  life  itself  They 
were,  therefore,  both  competent  and  faithful  witnesses. 
They  exhibited  every  mark  of  truth  and  honesty. 
They  all  spoke  the  same  things,  and  their  number 
served  to  strengthen  and  corroborate  their  testimony. 
Or  if  that  should  be  scrupled,  the  apostle  tells  us, 
Christ  was  seen  after  his  resurrection,  by  above  five 
hundred  brethren  at  once.  Would  not  the  testimony 
of  such  witnesses  be  deemed  sufficient  to  support  any 
cause  before  any  human  tribunal  ?  If  we  ought  to 
place  full  faith  in  any  human  testimony,  we  ought  to 
place  full  faith  in  the  united  and  consistent  testimony 
of  the  apostles  in  favour  of  the  resurrection  of  Christ. 
For, 

2,  If  they  had  used  any  deception  in  their  testimony, 
they  must  have  been  detected  in  the  time  of  it.  They 
gave  their  testimony  when  and  where,  if  there  had 
been  any  fraud  in  the  case,  it  might  have  been  most 
easily  and  fully  discovered.  It  was  within  a  few  days 
after  Christ's  resurrection,  that  Peter  and  John  pub- 
lickly  declared  the  fact,  at  Jerusalem  and  in  the  tern  i 
pie,  where  Christ  had  taught,  wrought  miracles,  and 
had  been  personally  known  for  several  years,  and 
where  he  had  just  been  crucified  and  buried.  His 
enemies  remembered  what  thry  had  said,  amd  done 
respecting  his  doctrines,  liis  miracles,  and  his  cruci- 
fixion. They  remembered,  that  he  professed  to  be  the 
promised  Messiah  and  king  of  the  Jews;  that  he  had 
foretold  his  death  and  resurrection  ;  and  that  (hey  had 
requested  and  obtained  liberty  of  Pilate,  to  take  the 
best  possible  precaution  against  any  deception  that 
might  be  used  respecting  his  rising  from  the  dead. 
They  had  time,  opportunity,  authority,  and  every  mo- 
tive, to  call  the  apostles  to  account,  and  to  punish  them 
severely,  if  they  could  discover  any  fraud  or  falsehood 


STERMON    XI.  175. 

in  their  testimony.  Why  then  did  they  not  discover 
some  fraud  or  falsehood  in  the  apostles,  who  boldly 
and  publickly  declared,  that  they  had  actually  seen 
and  conversed  with  Christ  after  his  resurrection  ?  No 
reason  can  be  given  for  this,  but  that  what  they  said  was 
true,  and  could  not  be  disproved,  by  those  who  could 
and  would  have  disproved  it,  had  it  been  false.  If  the 
enemies  of  Christ  had  only  discovered  any  deception 
in  the  testimony  of  the  apostles,  they  would  have  dis- 
covered Christ  to  have  been  an  impostor,  and  justified 
themselves  in  putting  him  to  death  ;  and  at  the  same 
time,  defeated  the  evil  design  of  his  followers,  and 
crushed  the  gospel  at  its  birth.  If  the  declaration  of 
the  apostles  concerning  the  resurrection  of  Christ  had 
been  a  falsehood,  it  must  have  been  detected  in  the 
time  of  it ;  and  as  it  was  not,  and  could  not  be  detected 
then,  we  must  conclude  that  it  was  true,  and  that 
Christ  was  certainly  raised  from  the  dead,  according 
to  the  scriptures. 

3.  The  Jewish  nation  were  convinced,  that  Christ 
was  really  raised  from  the  dead.  Though  they  were 
extremely  loth  to  believe  his  resurrection,  and  took 
ur.lav  ful  means  to  conceal  the  evidence  of  it,  bribing 
the  soldiers,  who  guarded  the  sepulchre,  to  say  that 
his  disciples  came  and  stole  his  body  while  they  slept, 
yet  the  true  testimony  of  the  apostles  completely  dis- 
credited the  story  of  the  soldiers.  And  when  the  su- 
preme court  of  the  nation  apprehended  the  apostles 
themselves,  and  examined  them  critically  concerning 
what  they  had  publickly  declared,  with  respect  to  the 
resurrection  of  Christ,  they  maintained  the  truth  of  the 
fact,  and  no  threatnings  could  deter  them  from  contin- 
uing to  preach  the  same  doctrine.  I  will  read  the  large 
and  particular  account  of  this  legal  process,  which 
we  have  in  the  chapter  following  the  text.  "  And  as 
Peter  and  John  spake  unto  the  people,  the  priests  and 
the  cpptain  of  the  temple,  and  the  Sadducees.  came  up- 
on them,  being  grieved  that  they  taught  the  people, 
and  preached  through  Jesus  the  resurrection  from  the 
dead.     And  they  laid  hand^^  on  them,  and  put  them  in 


176  SERMON   XI. 

hold  unto  the  next  day.  Howbeit,  many  of  them  who 
heard  the  word  beheved  :  and  the  number  otthe  men 
was  about  five  thousand.  And  it  came  to  pass  on  the 
morrow,  that  their  rulers,  and  their  elders,  and  the 
scribes,  and  Annas  the  high  priest,  and  Caiaphas,  and 
.John,  and  Alexander,  and  as  many  as  were  of  the  kin- 
dred of  the  high  priest,  were  gathered  together  at  Je- 
rusalem. And  when  they  had  set  them  in  the  midst, 
they  asked,  by  what  power,  or  by  what  name,  have  ye 
done  this?  Then  Peter  filled  with  the  Holy  Ghost, 
said  unto  them,  ye  rulers  of  the  people,  and  elders  of 
Israel,  if  we  this  day  be  examined  of  the  good  deed 
done  to  the  impotent  man,  by  what  means  he  is  made 
whole ;  be  it  known  unto  you  all,  and  to  all  the  people 
of  Israel,  that  by  the  name  of  Jesus  Christ  of  Nazareth, 
whom  ye  crucified^  whom  God  raised  from  the  dead,  even  by 
him  doth  this  man  stand  here  before  you  w  hole.  This 
is  the  stone  which  was  set  at  nought  of  you  builders^ 
which  is  become  the  head  of  the  corner.  Neither  is 
there  salvation  in  any  other  ;  for  there  is  none  other 
name  under  heaven  given  among  men,  whereby  we 
must  be  saved.  Now,  when  they  saw  the  boldness  of 
Peter  and  John,  and  perceived  that  they  were  unlearn- 
ed and  ignorant  men,  they  marvelled  ;  and  they  took 
knowledge  of  them,  that  they  had  been  with  Jesus. 
And  beholding  the  man  which  was  healed  standing 
with  them,  they  could  say  nothing  against  it.  But  when 
they  had  commanded  them  to  go  aside  out  of  the  coun- 
cil, they  conferred  among  themselves,  saying.  What 
shall  we  do  to  these  men  ?  for  that  indeed  a  notable 
miracle  hath  been  done  by  them,  is  manifest  to  all  that 
dwell  in  Jerusalem,  and  we  cannot  deny  it.  But  that 
it  spread  no  further  among  the  people,  let  us  straitly 
threaten  them  that  they  speak  henceforth  to  no  man  in 
his  name.  And  they  called  them,  and  commanded  them 
not  to  speak  at  all,  nor  teach  in  the  name  of  Jesus.  But  Peter 
and  John  answered  and  said  unto  them,  whether  it  be 
right  in  the  sight  of  God,  to  hearken  unto  you  more 
than  unto  God,  judge  ye.  For  we  cannot  but  speak 
the  things  which  we  have   seen  and  heard.      So  when 


SERMON  XL  177 

they  had  further  threatened  them^they  let  them  go,  finding  no- 
fhingho^\they  might  punish  them."  This  was  the  highest 
ecclesiastical  council  in  the  state.  It  was  held  at  Je- 
rusalem, wliere  Christ  had  just  been  crucified  and  bu- 
ried. It  was  called  for  the  sole  purpose  of  examining 
the  apostle's  testimony  in  respect  to  the  resurrection 
of  Christ,  a  testimony  which  had  been  instrumental, 
the  day  befare,  of  converting  five  thousand  men  The 
examination  was  very  deliberate  and  very  strict,  as 
well  as  very  publick.  When  it  was  finished,  the  coun- 
cil conferred  together,  and  frankly  acknowledged,  that 
they  could  find  no  falsehood,  nor  deception,  nor  any 
thing  else  in  the  apostles,  for  which  they  could  con- 
demn them.  Accordingly,  they  determined  only  to 
command  them  not  to  preach  any  more,  lest  their  tes- 
timony concerning  the  resurrection  of  Christ  should  be 
more  extensively  spread  and  believed  among  the  peo- 
ple. As  this  council,  who  examined  the  apostles  them- 
selves, weve  constrained  to  believe,  that  their  testimony 
concerning  Christ's  resurrrection  was  true  ;  so  their 
belief  of  the  lact,  is  tantamount  to  the  belief  of  all  the 
rest  of  the  nation.  And  if  the  first  men  in  the  Jewish 
nation,  who  were  best  acquainted  with  Christ,  who 
were  the  most  prejudiced  against  him,  and  who  were 
the  most  reluctant  to  believe  the  testimony  of  the 
apostles  concerning  his  resurrection,  w^ere  constrained 
to  believe  it,  we  may  well  believe  it.  That  evidence, 
"which  convinced  the  Jewish  council  of  the  truth  of 
Christ's  resurrection,  and  converted  five  thousand  men 
to  the  faith  of  the  gospel,  ought  to  be  completely  satis- 
factory to  us,  at  this  day.     It  must  be  added, 

4.  That  there  could  have  been  no  deception  in  res- 
pect to  Christ's  resurrection,  appears  from  the  known 
circumstances  of  the  case.  The  Jews  took  so  much 
care  and  precaution  to  prevent  deception,  that  had  the 
apostles  or  any  of  the  friends  of  Christ  been  ever  so 
much  disposed  to  palm  a  cheat  upon  the  world,  they 
could  not  have  done  it.  Matthew,  giving  an  account 
of  Christ's  death  and  burial,  in  the  27th  chapter  of  his 
gospel,  says,  "  Now  the  next  day  that  followed  the  day 


178  SERMON   \J. 

of  preparation,  the  "Jchief  priests  and  pliarisees  came 
together  unto  Pilate,   saying,   sir,  we  remember  that 
that  deceiver  said,  while  he  was  yet  alive,  after  three 
days  I  will  rise  again.     Command  therefore,  that  the 
sepulchre  be  made  sure  until  the  third  day,  lest  his  dis- 
ciples come  by  night  and  steal  him  away,  and  say  unto 
the  people,  he  is  risen  from  the  dead  :  so  the  last  errour 
shall  be  worse  than  the  first.     Pilate  said  unto  them, 
ye  have  a  watch  :  go  your  way,  make  it  sure  as  you  can. 
So  they  went  and  made  the  sepulchre  sure,  sealing  the 
stone  and  setting  a  watch."     This  seems  to  have  been 
the  most  prudent  and  effectual  method  that  could  be 
devised,  to  prevent  the  disciples,  or  any  of  the  friends 
of  Christ,  from  coming  and  taking  away  his  body  in  a 
clandestine  manner,  and  to  ascertain  w  hether  he  actu- 
ally rose  from  the  dead,  or  not.     There  is,  therefore, 
no  ground  to  suspect,  that  there  was  any  fraud  or  de- 
ception in  the  case.     The  whole  story  of  the  bribed 
soldiers    is  in  its  own  nature  inconsistent  aqjd  absurd. 
It  is  not  credible,   that  the  disciples  should  go  to  the 
sepulchre,  and  not   perceive  the  guard  that  was  set 
there.     It  is    not    credible,    that  if  the  guard  were 
awake,  that  they  should  attempt  to  take  away  the  body 
of  Christ.     It  is  not  credible,  that  if  they  saw  all  the 
guard  asleep,  and  did  attempt  to  roll  away  the  stone 
from  the  door  of  the  sepulchre,  and  to  take   away  the 
body  of  Christ,  that  they  could  have  effected  their  pur- 
pose, without  waking  the  guard.     And  it  is  still  more 
incredible,  that  the  guard  should  have  known,  that  they 
did  come  and  take  away  his  body  while  they  were  asleep. 
The  whole  affair  of  Christ's  burial  was   so  conducted 
by  his  friends  and  enemies,  as  to  preclude  the  possibility 
of  his  body's  being  taken  away  in  a  clandestine  manner. 
Joseph,  of  Arimatliea  laid  it  in  his  own  new  tomb,  which 
he  had  hewn  out  of  a  rock  :  and  at  the  same  time,  roll- 
ed a  great  stone  to  the  door  of  the  sepulchre.     Besides, 
when  Christ  actually  rose, "  Behold  there  was  a  great 
earthquake  :  for  the  angel  of  the  Lord  descended  from 
heaven,  and  came  and  rolled   back  the  stone  from  the 
door  of  the  sepulchre,  and  sat  upon  it.     His  counte- 


SERMON    XI.  179 

nance  was  like  lightning,  and  his  raiment  as  white  as 
snow.  And  for  fear  of  him  the  keepers  did  shake  and 
become  as  dead  men.  And  the  angel  said  unto  Mary 
Magdalene  and  the  other  Mary,  who  had  come  to  sec. 
the  sepulchre,  Fear  not  ye  :  for  I  know  that  ye  seek  Je- 
sus, which  was  crucified.  He  is  not  here :  for  he  is 
risen  as  he  said  :  come,  see  the  place  where  the  Lord 
lay.  And  go  quickly,  and  tell  his  disciples  that  he  is 
risen  from  the  dead.  Now  when  they  were  going,  be- 
hold, some  of  the  watch  came  into  the  city,  and  shew- 
ed unto  the  chief  priests  all  the  tilings  that  were  done. 
And  when  they  were  assembled  with  the  elders,  and 
had  taken  council,  they  gave  large  money  unto  the  sold- 
iers, saying,  say  ye,  his  disciples  came  by  night  and 
stole  him  away  while  we  slept.  And  if  this  come  to 
the  governour's  ears,  we  will  persuade  him,  and  se- 
cure you.  So  they  took  the  money,  and  did  as  they 
were  taught :  and  this  saying  is  commonly  reported 
among  the  Jews  until  this  day."  Such  are  the  allowed 
circumstances  of  Christ's  burial  and  resurrection,  and 
under  such  circumstances,  was  it  possible  that  Mary 
Magdalene  and  the  other  Mary  ;  or  that  the  disciples 
to  whom  they  told  what  they  had  seen  and  heard  at 
the  sepulchre  ;  or  that  Joseph  of  Arimathea;  or  that 
the  chief  priests  and  elders,  to  whom  their  own  guard 
told  the  truth  at  first,  should  have  been  deceived,  as  to 
Christ's  resurrection  ?  They  all  undoubtedly  believed 
the  apostles,  who  were  eye  witnesses  of  his  resurrec- 
tion, and  who  testified,  at  the  risk  of  their  lives,  that 
they  saw  him  alive  after  his  death.  And  we  know,  that 
(heir  testimony  concerning  this  infinitely  important 
event,  was  believed  by  three  thousand  converts  to 
Christianity  on  one  day  ;  and  by  five  thousand  on  the 
next  day ;  and  by  millions  since,  in  the  course  of  more 
than  seventeen  hundred  years.  According  to  all  the 
principles  of  human  nature,  the  apostles  spoke  the 
truth,  and  if  we  may  believe  any  human  testimony,  or 
moral  evidence,  wc  may  safely  believe,  that  God  rais- 
ed Chri:>t  from  the  dead. 


180  SERMON  XI. 

IMPROVEMENT- 

1.  If  we  have  clear,  satisfactory  evidence,  that  Christ 
rose  from  the  dead ;  then  we  have  good  ground  to  be^ 
lieve,  that  the  gospel  is  true.     The  truth  of  the  gospel 
rests  entirely  upon  the  truth  of  Christ's  resurrection. 
If  the  apostles  propagated  a  fraud  and  falsehood,  with 
respect  to  the  fact  of  Christ's  rising  from  the  dead,  then 
the  gospel  they  preached  was  a  mere  cunningly  devis- 
ed fable.     But  if  we  have  clear  and  conclusive  evi- 
dence of  Christ's   resurrection,   then  we  have  equally 
clear  and  conclusive  evidence  of  the  truth  and  divinity 
of  the  gospel.     Our   Saviour,  before   his  death,  sus- 
pended the  highest  and   ultimate  proof  of  the  divinity 
of  his  person,  and  of  the  truth  of  his  doctrines,  upon 
the  event  of  his  resurrection  from  the  dead.     He  re- 
peatedly and  plainly  told  his  disciples,  that  he  should 
he  crucified   and  slain   by  wicked  hands,   and  after- 
wards rise  from  the  dead.     He  said,  "  As  Jonas  was 
three  days   and  three  nights  in  the  whale's    belly,  so 
shall    the    Son   of  Man    be   three   days   and    three 
nights  in   the  heart  of  the  earth."     He  said  in  refer- 
enoe  to  his  body,  "  Destroy  this  temple,  and  in  three 
days  I  will  raise  it  up  again."     He  said,  "1  have  power 
to  lay  down  my  life,  and  I  have  power  to  take  it  again. 
This  commandment  have  I  received  of  my  Father." 
Sometime  before  his  death,  "  he  shewed  unto  his  dis- 
ciples, how  that  he  must  go  unto  Jerusalem,  and  suffer 
many  things  of  the  elders,  and  chief  priests,  and  scribes, 
and  be  killed,  and  be  raised  again  the  third  day''     These 
declarations  were  known  not  only  to  his  friends,  but  to 
his  enemies,  who  for  that  reason  took  peculiar  care  to 
ascertain  the  fact,  whether  he  did,  or  did  not  rise  again, 
as  he  predicted.     And  if  he  had  not  risen  again  accord- 
ing to   his  prediction,  both  his  friends  and  enemies 
would  have  had  a  right  to  consider  and  call  him  an  im- 
postor.    But  by  actually  rising  from   the  dead,  he  dis- 
tinguished himself  from  all  impostors,  and  exhibited  the 
highest  possible  evidence. that  he  was  what  he  professed 
to  be,  the  promised  Messiah  and  Saviour  of  the  world. 


SERMON    XI.  181 

Accordingly,  the  apostles  made  the  resurrection  of 
Christ  the  principle  subject  of  their  preaching.  Wherev- 
er they  preached,  whether  among  Jews,  or  gentiles,  they 
boldly  declared,  that  Jesus  of  Nazareth,  was  risen  from 
the  dead,  and  was  the  only  all-sufiicient  Saviour  of  sin- 
ners. This  was  agreeable  to  the  commission  that 
Christ  gave  them  to  preach  the  gospel,  just  before  he 
ascended  to  heaven.  "  And  he  said  unto  them,  these 
are  the  words  which  1  spake  unto  you  while  I  was  yet 
w  ith  you,  that  all  things  must  be  fulfilled  which  were 
written  in  the  law  of  Moses,  and  in  the  prophets,  and  in 
the  psalms,  concerning  me.  Then  opened  he  their  un- 
derstanding, that  they  might  understand  the  scriptures. 
And  said  unto  them,  thus  it  is  written,  and  thus  it  be- 
hoved Christ  to  suffer  and  to  rise  from  the  dead  the  third 
day ;  and  that  repentance  and  remission  of  sins  should 
be  preached  in  his  name,  among  all  nations,  beginning 
at  Jerusalem.  And  ye  are  witnesses  of  these  things." 
Thus  Christ  founds  the  truth  of  the  gospel  upon  the 
truth  of  his  resurrection,  and  he  directs  his  apostles  to 
found  the  truth  of  it  upon  that  single  and  all-important 
fact.  And  agreeably  to  this,  the  apostle  Paul  tells  the 
Corinthians,  that  the  gospel  he  had  preached  was 
founded  entirely  upon  the  truth  of  Christ's  resurrection. 
"  If  Christ  be  not  risen,  then  is  our  preaching  vain,  and 
your  faith  is  also  vain — ye  are  yet  in  your  sins."  But 
if  it  be  morally  certain,  as  we  have  shown,  that  Christ 
was  raised  from  the  dead,  then  it  is  morally  certain, 
that  the  gospel,  with  all  its  precepts,  promises,  and 
threatenings,  is  infallibly  true.  And  upon  this  founda- 
tion, it  has  stood  the  test  of  ages,  and  been  mighty, 
through  God,  to  the  pulling  down  of  the  strong  holds, 
and  to  the  resisting  of  the  most  powerful  attacks  of  its 
most  inveterate  and  subtile  enemies. 

2.  If  God  raised  Christ  from  the  dead,  then  we  may 
justly  conclude,  that  he  made  a  complete  and  satisfac- 
tory atonement  for  sin,  by  his  sufferings  and  death  on 
the  cross.  If  he  had  not  been  perfectly  obedient  to  his 
Father's  will,  and  faithfully  performed  every  part  of 
the  work  which  he  gave  him  to  do,  he  would  not  have 


182  SERIVION  XI. 

manifested  his  approbation  of  him  by  raising  him  froia 
the  dead.  Christ  requested  his  Father,  before  he  died, 
that  he  would  cjive  him  a  pecuHar  mark  oi'his  appro- 
bation, on  account  of  his  fidehty  in  peribrming  his  me- 
diatorial work.  He  goes  to  him  and  says,  "I  have  glo- 
rified thee  on  earth :  I  have  finished  the  work  which 
thou  gavest  me  to  do.  And  now,  O  Father,  glorify 
thou  me  with  tliine  own  sell",  with  the  glory  I  had  with 
thee  before  the  world  was."  Such  a  mark  of  his  ap- 
probation his  Father  gave  him  by  raising  him  from  the 
dead^  as  well  as  by  receiving  him  to  heaven.  Hence 
says  the  apostle,  that  "  Christ  was  declared  to  be  the 
Son  of  God,  with  power,  according  to  the  spirit  of  holi- 
ness by  the  resurrection  from  the  dead."'  Again,  he  repre- 
sents the  Father  as  exalting  him  to  his  own  right  hand, 
as  a  mark  of  approbation,  on  account  of  what  he  did 
and  sufTered  on  the  cross.  "  Who  being  in  the  form 
of  God,  thought  it  not  robbery  to  be  equal  with  God. 
But  made  himself  of  no  reputation,  and  took  upon  him 
the  form  of  a  servant,  and  was  made  in  the  likeness  of 
men.  And  being  found  in  fashion  as  a  man,  he  humbled 
himself,  and  became  obedient  unto  death,  even  the 
death  of  the  cross.  Wherefore.,  God  also  hath  highly  ex- 
alted him,  and  given  him  a  name  which  is  above  every 
name :  that  at  the  name  of  Jesus  every  knee  should 
bow  in  heaven,  and  every  tongue  confess,  that  Jesus 
Christ  is  Lord,  to  the  glory  of  God  the  Father."  This 
was  the  highest  possible  mark  of  approbation,  that  the 
Father  could  give  him,  on  account  of  his  dying  the  just 
for  the  unjust,  making  liis  soul  a  sacrifice  lor  sin,  and 
giving  his  lile  a  ransom  for  many.  When  Christ  had 
drank  the  last  drop  of  sufTerings  on  the  cross,  he  cried, 
-'  It  is  finished !"  The  atonement  for  the  sins  of  the 
world  is  made.  And  the  truth  of  this  declaration,  God 
the  Father  sealed,  by  raising  him  from  the  dead. 

3.  Since  God  has  raised  Christ  from  the  dead,  we 
may  be  assured,  that  he  will  completely  accomplish 
the  whole  work  of  redemption.  He  has  begun  this 
great  and  arduous  work,  and  perlbrmed  the  most  dilli- 
cult  parts  of  it.     He  has  come  into  the  world,  and  tak- 


SERMON   XI.  183 

en  upon  him  human  nature.     He  has  lived  a  hfe  of  uni- 
veriBal  obedience  and  self-denial.    He  has  died  a  painful 
and  meritorious  death,  and  he  has  risen  triumphant  from 
the  grave.     These  were  the  most  formidable  evils  and 
dilliculties  he  had  to  meet  and  surmount  in  performing 
the  great  work  of  man's  redemption.     If  he  had  fainted 
in  the  garden,  or  if  he  had  been  confined  in  the  grave, 
he  would  have  failed  in  his  whole  design.     This  his 
friends  feared,  and  his  enemies  hoped,  from  the  time  of 
his  death,  to  the  time  of  his  resurrection.     Then  he 
soon  removed   the  fears  of  his  friends,  and  destroyed 
the  hopes  of  his  enemies.     He  first  appeared  to  Mary 
Magdalene  and  the  other  Mary ;  then  to  Peter  ;  then 
to  the  twelve:  and  after  that  he  was  seen  of  above  five 
hundred  brethren  at  once.     Having  completely  con- 
vinced his  friends  of  his  resurrection  to  life,  just  before 
he  left  the  world,  he  called  his  eleven  disciples  togeth- 
er, and  assured  them  that  he  had  power,  and  was  de- 
termined to  pursue  the  work  he  had  undertaken,  and 
would  employ  and  assist  tliem  in  carrying  it  into  efTect. 
"  And  Jesus  came,  and  spake  unto  them,  saying,  all  pow- 
er is  given  unto  me  in  heaven  and  in  earth.   Go  ye  there- 
fore, and  teach  all  nations,  baptizing  them  in  the  name 
of  the  Fatiier,  and  of  the  Son,  and  of  the  Holy  Ghost; 
teacliing  them  to  observe  all  things  whatsoever  I  have 
commanded  you  :  and  lo,  1  am  with  you  always,  even 
unto  the  end  of  the  world.""     Since  God  has   raised 
Christ  from  the  dead,  given  him  all  power  in  heav^en 
and  earth,  and  made  him  to  be  head  over  all  things  to 
the  churcli,  we  may  confidently  believe,  that  he  will 
continue  to   carry  on,  until  he  has  finished  the  whole 
workof  man's  redemption.     His  resurrection  is  a  solid 
foundation  to  expect,  that  he  will  do  all  the  great  and 
good  things  which  he  has  promised  to  do  lor  the  salva- 
tion of  those  v.hom  the  Fatherjias  given  him.     Accord- 
ingly, when  he  was  about  to  reveal  to  his  beloved  disci- 
ple John,  the  future  glory  and  prosperity  of  his  kingdom, 
he  mentions  his  death,  resurrection,  and  supreme  au- 
thority, as  the  inflillible  evidence  of  the  full  accomplish- 
ment of  all  his  predictions.  John  say«. '•!  was  in  the  spirit 


184  SERMON    Xi. 

i  ^ 

on  the  Lord's  day  ;  and  heard  beliind  me  a  great  voice, 
saying,  I  am  Alpha  and  Omega,  the  tirst  and  the  last : 
and  what  thou  seest,  write  in  a  book,  and  send  it  unto  the 
seven  churches  which  are  in  Asia.  And  I  turned  to  see 
the  voice  that  spake  with  me.  And  being  turned,  1 
saw  seven  golden  candlesticks  ;  and  in  the  midst  of  the 
eeven  candlesticks,  one  like  unto  the  Son  of  man,  cloth- 
ed with  a  garment  down  to  the  foot.  And  when  I  saw 
him  I  fell  at  his  feet  as  dead.  And  he  laid  his  right 
hand  upon  me,  saying  unto  me,  fear  not,  I  am  the  first 
and  the  last ;  I  am  he  that  liveth  and  was  dead ;  and 
behold,  /  am  alive  Jorevermore,  amen ;  and  have  the  keys 
of  hell  and  of  death.  Write  the  things  which  thou  hast  seen, 
and  the  things  which  cux,  and  the  things  which  shall  be  here- 
after.'''' The  resurrection  of  Christ  is  the  primary  and 
principal  ground  we  have  to  believe  that  he  will  fully 
accomplish  the  whole  work  of  redemption.  Since  he 
has  risen  from  the  dead,  and  holds  the  reins  of  univer- 
sal government,  we  may  confidently  expect,  that  he 
will  go  on  conquering  and  to  conquer,  until  all  his  ene- 
mies are  made  his  footstool,  all  the  elect  are  called  in, 
and  all  the  promises  and  predictions  of  the  gospel  are 
fulfilled.  Thus  the  resurrection  of  Christ  is  the  richest 
source  of  divine  consolation  to  all  true  believers. 
"  Blessed  be  the  God  and  Father  of  our  Lord  Jesus 
Christ,"  says  the  apostle  Peter,  "  who,  according  to  his 
abundant  mercy,  hath  begotten  us  again  unto  a  lively 
hope,  by  the  resurrection  of  Christ  from  the  dead^  to  an  in- 
heritance incorruptible,  and  undefilcd,  and  that  fadeth 
not  away,  reserved  in  heaven  for  you,  who  are  kept  by 
the  power  of  God,  through  faith,  unto  salvation,  ready- 
to  be  revealed  in  the  last  time." 

4.  If  Christ  was  literally  raised  from  the  dead,  there 
is  reason  to  believe,  that  there  will  be  a  literal  and  gen- 
eral resurrection  of  the  |lead  at  the  last  day.  Christ 
was  literally  raised  from  the  dead.  He  arose  in  the 
same  body  in  which  he  was  laid  in  the  tomb.  Not  only 
Thomas,  but  all  the  disciples,  had  a  full  belief  of  his 
body's  being  the  same  after  his  resurrect  ion,  that  it 
was  before.     And  from  Christ's  literal  resurrection,  the 


SERMON  XI.  1  85 

apostle  conclusively  argues  a  literal  and  general  resur- 
rection of  the  dead.     He  says,  "now  is  Christ  risen  from, 
the  dead,  and  become  the  Jlrst-Jruits  of  them  that  slept. 
For  since  by  man  came  death,  by  man  came  also  the 
resurrection   of  the   dead.     For  as  in  Adam  all  die, 
even  so  in  Christ  shall  all  be  made  alive."     The  first- 
fruits  are  always  of  the  same  nature  as  the  future  har- 
vest.    This  was  exemplified  in  respect  to  Christ's  res- 
urrection, by  those  who  rose  from  the  dead  just  after  it. 
We  are  told  that  when  he  expired  on  the  cross,  "  the 
vail  of  the  temple  was  rent  in  twain  from  the  top  to  the 
bottom :  and  the  earth  did  quake,  and  the  rocks  rent ; 
and  the  graves  were  opened  ;  and  many  bodies  of  saints 
who  slept  arose,  and  came  out  of  the  graves  after  his  re- 
surrection, and   went  into  the  holy  city,  and  appeared 
unto  many."     The  bodies  of  these  persons  were  cer- 
tainly raised  out  of  the  graves  in  which  they  had  been 
laid.     Their  resurrection  was  as  literal  as  the  resurrec- 
tion of  Christ.     Our  Saviour  himself  expressly  declar- 
ed, that  he  would  literally  raise  the  dead  at  the  last 
day.     "  Marvel  not  at  this  :  for  the  hour  is  coming,  in 
the  which  all  that  are  in  the  graves  shall  hear  his  voice, 
and  shall  come  forth ;  they  that  have  done  good  unto 
the  resurrection  of  life  ;  and  they  that  have  done  evil 
unto  the  resurrection  of  damnation."     Mr.  Locke  and 
many  others  have  supposed,  that  not  the  bodies^  but  the 
souls  of  men  will  be  raised  at  the  general  resurrection. 
Their  opinion,  however,  upon  this   subject,    appears 
quite  unscriptural.     The  bible  leads  us  to  believe,  that 
the  bodies^  and  not  the  souls  of  men,  will  be  raised  at  the 
general  resurrection.     We  are  expressly  told,  that  the 
graves  shall  give  up  their  dead,  the  seas  shall  give  up 
their  dead,  a?id  death  and  hell  shall  give  up  their  dead. 
This  representation  implies,  that  the  bodies   of  men 
shall  be  raised  from  the  places  where  they  were  at  first 
laid,  or  where  they  shall  be  found  at  the  last  day.     And 
the  doctrine  of  a  literal  resurrection  is  corroborated  by 
the  account  we  have  of  Enoch  and  Elijah,  who  were 
translated  both  soul  and  body  to  heaven.     Nor  is  there 
any  weight  in  the  philosophical  objection  against  a  lit- 
24 


tS6  SERMON*    XI. 

eral  resurrection,  drawn  from  the  great  change  of  par- 
ticles in  the  liuinan  body  while  alive,  and  the  vast  dis- 
tance they  may  be  scattered  from  one  another  after 
death.  For  God  who  formed  the  bodies  of  men,  has 
knowledge,  and  power,  and  wisdom  enough  to  find, 
collect,  and  unite  them  together,  ages  and  ages  after 
death.  Our  bodies  are  called  tabernacles,  in  allusion  to 
that  in  the  wilderness  ;  and  that  we  know  was  so  fram- 
ed, that  every  joint,  and  socket,  and  pin  could  be  taken 
apart,  and  perfectly  put  together  again.  Why  then 
should  it  be  thought  incredible,  that  God  should  liter- 
ally raise  tlie  dead  at  the  general  resurrection  ?  The 
whole  current  of  scripture  ought  to  remove  all  objec- 
tions and  doubts  respecting  the  doctrine  of  a  general 
and  literal  resurrection  of  the  body  at  the  great  and 
last  day. 

5.  If  God  lias  raised  Christ  from  the  dead,  invested 
him  with  supreme  authority,  and  given  him  divine  pow- 
er to  complete  the  great  work  of  redemption  ;  then  we 
may  be  sure,  that  he  is  preparing  all  things  for  a  gene- 
ral judgment.  The  general  resurrection  and  the  gen- 
eral judgment  are  inseparably  connected,  and  will  take 
place  together  at  the  end  of  the  world.  The  former  is 
preparatory  to  the  latter  The  apostle  founds  the  cer- 
tainty of  the  general  judgment  upon  the  certainty  ol 
God's  raising  Christ  from  the  dead,  and  appointing  him 
to  the  government  of  the  universe.  Speaking  oi  the 
wretched  state  of  the  heathens,  he  says,  "And  the  times 
of  this  ignorance  God  winked  at;  but  nowcommandeth 
all  men  every  where  to  repent ;  because  he  hath  ap- 
pointed a  day,  in  the  which  he  will  judge  the  world  in 
righteousness,  by  that  man  whom  he  hath  ordained  ; 
whereof  he  hath  given  assurance  unto  all  men,  in  that 
he  liatli  raised  him  from  the  dead^  The  same  apostle  ajso 
declares,  that  Christ  must  reign  till  he  hath  put  all  en- 
emies under  his  feet,  and  then  cometh  the  end,  when 
he  shall  have  delivered  up  the  kingdom  to  the  Father. 
Christ  cannot  finish  the  work  which  his  lather  gave  him 
to  do,  before  he  has  raised  mankind  from  the  dead, 
called  them  together,  judged  them  according   to  their 


SERMON  XI.  187 

works,  and  fixed  them  in  their  final  and  interminable 
etate  of  complete  blessedness,  or  complete  guilt  and 
despair.  Though  more  than  seventeen  hundred  years 
have  rolled  away  since  the  resurrection  of  Christ, 
and  thougli  as  many  more  years  may  roll  away  before 
the  general  resurrection  and  general  judgment ;  yet  it 
is  as  certain  that  they  w  ill  sooner  or  later  come,  as  that 
Christ  rose  from  the  dead,  and  now  lives  to  govern  the 
world.  And  we  are  all  as  deeply  interested  in  these 
solemn  and  important  events  now,  as  if  they  were  to 
take  place  to-morrow.  Though  we  all  know  this,  yet 
we  need  to  be  repeatedly  and  solemnly  reminded  of  it. 
The  apostle  Peter  supposed,  that  those  who  had  heard 
and  understood,  and  believed  (as  well  as  others)  the 
doctrine  of  Christ's  resurrection,  and  the  future  and 
eternal  consequences  of  it,  were  liable  to  forget  their 
relation  to  and  connection  with  those  important  and  in- 
visible realities,  and'he  wrote  a  whole  epistle  on  pur- 
pose, to  impress  them  deeply  and  lastingly  upon  their 
minds.  "This  second  epistle,  beloved,  I  now  write 
unto  you ;  in  botli  which  1  stir  up  your  minds  by  way 
of  remembrance:  that  ye  may  be  mindful  of  the  words 
which  w^ere  spoken  before  by  the  holy  prophets,  and 
the  commandment  of  us  the  apostles  of  the  Lord  and 
Saviour:  knowing  this  first,  that  there  shall  come  in  the 
last  days  scoffers,  walking  after  their  own  lusts,  and 
saying,  Where  is  the  promise  of  his  coming?  For  since 
the  fathers  fell  asleep,  all  things  continue  as  they  were 
from  the  beginning  of  the  creation.  For  this  they  are 
willingly  ignorant  of,  that  by  the  word  of  God  the  heav- 
ens were  of  old,  and  the  earth  standing  out  of  the  wa- 
ter and  in  the  water.  Whereby  the  world  that  then  was, 
being  overflowed  with  water,  perished.  But  the  heav- 
ens and  earth  which  are  now,  by  the  word  of  God  are 
kept  in  store,  reserved  unto  fire  against  the  day  of  judg- 
ment, and  perdition  of  ungodly  men.  But,  beloved,  be 
not  ignorant  of  this  one  thing,  that  one  day  is  with  the 
Lord  as  a  thousand  years,  and  a  thousand  years  as  one 
day.  The  Lord  is  not  slack  concerning  his  promise, 
as  some  men  count  slackness  ;  but  is  long  suffering  to- 


168  SERMON    XI. 

ward  us,  not  willing  that  any  should  perish,  but  that  all 
should  come  to  repentance.  But  the  day  of  the  Lord 
will  come  as  a  thief  in  the  night;  in  the  which  the 
heavens  shall  pass  away  with  a  great  noise,  and  the  el- 
ements shall  melt  with  fervent  heat,  and  the  earth  also, 
and  the  works  that  are  therein,  shall  be  burnt  up. 
Wherejore^  belovedy  seeing  that  ye  look  for  such  things,  be 
diligent,  that  ye  may  be  found  ojfhim  in  peace,  without  spot, 
and  blameless P  Nothing  can  be  added  to  the  weight 
and  solemnity  of  this  exhortation.  But  I  may  conclude 
the  subject,  by  saying  to  every  one  present,  "If  thou 
shalt  confess  with  thy  mouth  the  Lord  Jesus,  and  shalt 
believe  in  thine  heart,  that  God  hath  raised  him  from 
the  dead,  thou  shalt  be  saved."    Amen. 


SERMON  XII. 

NEUTRALITY    RESPECTING    JESUS    CHRIST    IMPOSSIBLE. 

MATTHEW  xii.  30. 

He  that  is  not  with  me,  is  against  me  ;  and   he  that  gathereth  not  with 
me,  scaitereth  abroad. 

The  occasion  of  these  words  was  this.  There  was 
biouglit  unto  Christ  a  man  possessed  of  a  devil,  who 
w  IS  both  i  ':id  and  dumb  :  and  he  healed  him,  in  so 
much  tiat  the  blind  and  dumb  both  spake  and  saw. 
Though  the  miracle  excited  the  admiration  of  the 
people  in  general;  yet  it  raised  the  enmity  and  oppo- 
sition of  the  Pharisees,  who  maliciously  charged  him 
with  casting  out  devils  by  Belzebub  the  prince  of  de- 
vils. Christ  completely  refutes  this  charge,  by  showing 
the  absurdity  of  supposing,  that  Satan  should  cast  out 
Satan,  and  act  against  the  interest  of  his  own  kingdom, 
for  the  sake  of  joining  with  him  in  building  up  the  king- 
dom of  God;  and  by  showing  the  still  greater  absur- 
dity of  supposing,  that  he  should  act  in  concert  with 
Satan,  whom  he  knew  to  be  his  most  malignant  and 
powerful  enemy.  For  says  he,  "  He  that  is  not  with 
me,  is  against  me ;  and  he  that  gathertb  not  with  me, 
scattereth  abroad."  To  be  with  Christ,  or  against  him, 
naturally  signifies  to  be  with  him, or  against  him  in  some 
design.  Merely  loving,  or  hating  a  person  is  not  com- 
monly considered  as  being  with  him,  or  against  him. 
But  this  phrase  generally  signifies  being  united  with,  or 
opposed  to  a  person  in  some  design  he  has  formed  and 
is  pursuing.  And  in  this  sense  Christ  evidently  meant 
to  be  understood  in  the  text.  For  he  was  then  actually 
carrying  on  that  great  and  important  design,  which  al- 


190  SERMON  XII. 

ways  has  employed  his  thoughts,  and  always  will  em- 
ploy them,  until  it  is  finally  accomplished.  In  reference 
to  this  design  he  said,  "  He,  that  is  not  with  me,  is 
against  me  ;  and  he  that  gathereth  not  uith  me,  scat- 
tereth  abroad.''     We  may,  therefore,  justly  conclude, 

That  no  man  can  be  indifferent  towards  the  design 
which  Christ  is  carrying  on.     1  shall, 

I.  Show  what  design  Christ  is  carrying  on;  and 

II.  Show  that  no  man  can  be  indifferent  towards  it. 
I.  I  am  to  show  what  design  Christ  is  carrying  on. 

He  never  had,  and  never  will  have  but  one  design  ;  and 
this  design  was  concerted  in  the  council  of  heaven, 
from  the  early  days  of  eternity.  Though  all  the  per- 
sons in  the  sacred  Trinity  are  united  and  engaged  in 
this  design  :  yet  the  most  conspicuous  and  important 
part  of  it  belongs  to  the  office  of  Christ  to  fulfil.  He 
has  engaged  in  the  work,  and  done  much  to  accom- 
plish it.  He  has  come  from  heaven  to  earth,  assumed 
liuman  nature,  suffered  and  died,  risen  from  the  dead, 
ascended  up  to  heaven,  taken  the  government  of  the 
world  into  his  hands,  and  continues  to  act  the  part  of 
a  prince  and  saviour.  But  still  the  question  recurs, 
What  has  he  done,  and  is  still  doing  all  these  things 
for  ?  or  what  end  or  design  is  he  carrying  on  ?  I  an- 
swer, the  great  design  of  saving  siiniers.  The  work  of 
redemption  comprises  all  the  works  of  creation  and 
providence.  Christ  engaged  from  eternity,  to  accom- 
plish the  work  of  man's  redemption.  This  is  the  scrip- 
tural representation  of  Christ's  design.  As  soon  as  the 
great  deceiver  had  brought  about  the  apostacy  of  our 
first  parents,  God  graciously  promised  them,  that  the 
seed  of  the  woman  should  brui:»c  the  serpent's  head, 
destroy  the  works  of  the  devil,  and  save  all  w  ho  were 
predestinated  to  eternal  life.  Accordingly,  when  he 
appeared  on  earth,  he  declared  that  ho  was  the  son  of 
God  and  saviour  of  the  world  ;  that  lie  came  to  give 
his  life  a  ransom  for  many;  and  that  whosoever  believ- 
ed in  him,  should  not  perish,  but  have  everlasting  life. 
After  his  resurrection  from  the  dead,  he  said  to  his 
disciples,  "  All  power  is  given  unto  me  in  heaven  and 


SERMON  XII.  191 

earth.  Go  ye  therefore  and  teach  all  nations,  bapti- 
sing them  in  tlie  name  of  the  Father,  and  of  the  Son, 
and  of  the  Holy  Gliost;  teaching  them  to  observe  all 
things  whatsoever  1  have  commanded  you.  And,  lo,  I 
am  with  you  alway  even  unto  the  end  of  the  world." 
And  the  apostle  declares,  "God  hath  raised  Christ 
from  the  dead,  and  set  him  at  his  own  right  hand  in  the 
heavenly  places,  far  above  all  principality  and  power 
and  might  and  dominion,  and  every  name  that  is  named, 
not  only  in  this  world,  but  also  in  that  which  is  to 
come.  And  hath  put  all  things  under  his  feet,  and 
gave  him  to  be  head  over  all  things  to  the  Church." 
Thus  it  appears,  that  the  supreme  and  ultimate  design, 
which  C/hrist  has  undertaken,  which  he  is  carrying  on, 
and  which  he  will  finally  accomplish,  is  the  promotion 
of  the  glory  of  God  and  the  holiness  and  blessedness  of 
his  eternal  kingdom,  in  the  salvation  of  all  penitent 
and  believing  sinners.  And  this  must  be  allowed  to  be 
the  greatest  and  best  design,  and  the  most  interesting 
to  all  intelligent  beings,  that  ever  could  be  formed  and 
executed.     Therefore  I  go  on  to  show, 

11.  That  no  man  can  be  indifferent  towards  it.  Christ 
expressly  declares,  "  He  that  is  not  with  me,  is  against 
me;  and  he  that  gathereth  not  with  me,  scattereth 
abroad  ;"  which  plainly  implies,  that  every  man  either 
approves,  or  disapproves  his  design,  and  inwardly  de- 
sires to  promote,  or  obstruct  it.  And  that  no  man  can 
be  indifierent  towards  it,  will  appear,  if  we  consider 
the  following  things. 

I.  The  design,  which  Christ  is  pursuing,  is  the 
greatest  of  all  possible  designs  in  every  point  of  view. 
It  is  great  in  its  origin.  It  was  conce/ted  in  the  early 
days  of  eternity,  by  the  Father,  Son,  and  Holy  Ghost ; 
and  is  as  great  a  design  as  their  united  and  infinite  wis- 
dom could  form.  It  is  great  in  extent.  It  reaches 
to  and  comprises  all  beings  and  objects  in  the  universe. 
It  is  great  in  its  duration.  It  began  to  operate  from 
the  beginning  of  the  world,  and  it  Will  continue  to  oper- 
ate to  the  end  of  the  world,  and  from  that  period  to  all 
eternity,  and  produce  effects  the  most  interestino-   to 


192  SERMON    XII. 

every  intelligent  being,  who  will  always  be  a  spectator 
of  them.  Now,  it  is  not  conceivable,  that  any  man 
should  be  indifferent  towards  this  great  and  compre- 
hensive design,  which  Christ  is  carrying  on,  and  wliich 
will  deeply  and  eternally  affect  the  minds  of  the  whole 
intelligent  universe. 

2.  The  great  design,  which  Christ  is  pursuing,  is 
totally  opposed  to  all  the  selfish  designs  of  mankind. 
Every  man  is  naturally  disposed  to  seek  his  own 
things  and  pursue  his  own  interests,  independently  of, 
and  in  opposition  to,  the  interests  of  others.  Thi? 
selfish  spirit  reigns  more  or  less  in  the  hearts  of  all  the 
children  of  men,  and  leads  them  to  form  ten  thousand 
selfish  and  sinful  designs,  which  they  regard  as  very 
important  to  themselves.  But  the  perfectly  wise  and 
benevolent  design,  which  Christ  is  pursuing,  opposes 
and  counteracts  all  the  selfish  designs  of  mankind. 
Their  selfish  designs  respect  their  own  good ;  but  his 
design  respects  the  glory  of  God.  Their  selfish  de- 
signs respect  temporal  things  ;  but  his  benevolent  de- 
sign respects  eternal  things.  Their  selfish  designs 
respect  nothing  but  happiness ;  but  his  benevolent 
design  respects  holiness  as  well  as  happiness,  through 
all  the  periods  of  time  and  all  the  ages  of  eternity. 
So  long  as  Christ  lived  in  obscurity  and  concealed  his 
great  and  benevolent  design  in  coming  into  the  world, 
he  grew  in  favour  with  God  and  man.  But  as  soon  as 
he  made  known  his  design,  and  pursued  it  in  open  op- 
position to  the  views,  the  purposes,  and  selfish  interests 
of  the  Jews,  they  hated  him,  reviled  him,  and  opposed 
him,  with  the  utmost  virulence,  till  they  finally  imbrued 
their  hands  in  his  blood.  And  wherever  the  gospel 
has  made  known  his  design,  it  has  never  failed  of  exci- 
ting the  enmity  and  opposition  of  the  wise  and  unwise, 
of  the  learned  and  unlearned,  of  kings  and  of  king- 
doms. It  was  foretold,  that  Christ  in  pursuing  his  great 
design,  should  raise  the  general  resentment  and  oppo- 
sition of  mankind.  "Why  do  the  heathen  rage,  and  the 
people  imagine  a  vain  thing  ?  The  kings  of  the  earth 
set  themselves,  and  the  rulers   take   counsel   together 


SERI\ION    XII.  193 

Against  the  Lord,  and  against  his  anointed,  saying,  Let 
OS  break  their  hands  asunder,  and  cast  away  their 
cords  from  us."  Mankind  never  feel  indifTerent  to- 
ivards  any  person,  or  object,  that  counteracts  and  de- 
feats their  desires,  designs,  or  pursuits.  No  man,  there- 
fore, who  is  not  indifferent  to  his  own  temporal,  or  eter- 
nal interests,  can  be  indifferent  towards  the  design, 
which  Christ  is  pursuing,  and  which  will  deeply  affect 
his  interests  both  for  time  and  eternity.  Every  indi- 
vidual of  the  human  race  will  be  just  such  as  Christ's 
design  requir<^s,  either  rich  or  poor,  either  bond  or  free, 
either  great  or  small,  either  high  or  low,  either  good 
or  bad,  either  happy  or  miserable,  through  every  pe- 
riod of  his  existence.  "  Thinii  not,"  said  Christ, 
^-  that  1  am  come  to  send  peace  on  the  earth  :  I  came 
not  to  send  peace,  but  a  sword.  For  I  am  come  to  set 
a  man  at  variance  against  his  father,  and  the  daughter 
against  her  mother,  and  the  daughter  in  law  against 
her  mother-in-law.  And  a  man's  foes  shall  be  they  of 
his  own  household."  And  Jesus  said  again,  "  For 
judgment  I  am  come  into  this  world  ,  that  they  who  see 
not,  might  see  ;  and  that  they  who  see,  might  be  made 
])lind."  Christ  in  pursuing  his  great  and  benevolent 
design,  bends  the  characters,  tlie  conduct,  the  condi- 
tions, and  the  interests  of  the  whole  world  in  subser- 
viency to  the  interests  of  his  own  kingdom,  and  in  op- 
position to  the  selfish  characters,  conduct,  conditions, 
and  interests  of  all  who  are  against  him.  And  will 
any  selfish  heart  be  indifferent  to  such  a  person,  pursu- 
ing such  a  design?  Will  not  every  holy  heart  be  for 
him,  and  every  unholy  heart  be  against  him  ? 

3.  Christ,  in  carrying  on  his  great,  comprehensive, 
and  benevolent  design,  employs  all  mankind  as  instru- 
ments in  promoting  it.  Cin-ist  has  all  power  in  heaven 
and  earth,  and  is  able  to  subdue  all  things  to  himself, 
and  to  cause  every  creature  and  object  in  this  world, 
to  be  instrumental,  some  wayorotlier,  in  affecting  the 
great  design  he  has  constantly  in  view.  He  employed 
the  winds  and  waves  in  liis  service.  He  made  a  iish 
i'jrnish  him  with  propert v.  He  claimed  (he  right  to  take 
25 


1^4  SEKMOxV  XII. 

from  its  owner  a  colt,  to  ride  in  triumph  into  Jerusia- 
lem.  He  employed  twelve  men  at  first,  and  seventy 
more  afterwards,  to  preach  the  gospel,  before  his  death. 
And  after  his  resurrection,  he  commanded  and  commis- 
sioned the  apostles  and  all  their  regular  successors,  to 
preach  the  gospel  to  all  nations,  to  the  end  of  the  world. 
And  he  still  employs  the  hearts  and  hands  and  influ- 
ence of  all  other  men  in  his  service.  He  governs  su- 
premely and  absolutely  in  the  moral,  as  well  as  in  the 
natural  world,  and  makes  his  enemies,  as  well  as  his 
friends  the  active  and  voluntary  agents  in  doing  what- 
ever he  sees  necessary  for  them  to  do,  to  advance  his 
cause  and  interest  in  the  world.  This  was  predicted 
of  Christ  under  the  type  of  Solomon,  in  the  72d  psalm. 
"  He  shall  have  dominion  from  sea  to  sea,  and  from  the 
river  unto  the  ends  of  the  earth.  They  that  dwell  in 
the  wilderness  shall  bow  before  him,  and  his  enemies 
shall  lick  the  dust.  The  kings  of  Tarshish  and  of  the 
isles  shall  bring  presents  ;  the  kings  of  Sheba  and  Seba 
shall  offer  gifts.  Yea,  all  kings  shall  bow  down  before 
him  ;  and  all  nations  slmll  serve  him.'''  Men  are  natu- 
rally very  unwilling  to  serve  any  cause,  or  promote 
any  interest,  which  appears  hostile  to  their  own.  But 
the  cause  whi<;h  Christ  is  pursuing  is  totally  opposed 
to  all  the  sinister  views  and  selfish  interests  of  mankind. 
They  cannot,  therefore,  feel  indifferent  whether  Christ 
shall  succeed  or  not,  in  his  great  design,  or  whether  he 
shall  em])ioy  them,  in  actingyor  him  f/f,'-flWA/ themselves. 
Had  the  builders  of  the  ark  known  the  design  of  build- 
ing it  was  to  prepare  the  way  for  their  own  destruction, 
they  would  never  have  struck  a  stroke  to  prepare  it 
for  the  safety  of  some  and  the  ruin  of  themselves.  No 
sinner,  who  understands  the  design  of  Christ  in  the 
government  of  the  world,  can  feel  indifferent  whether 
the  design  shall  succeed,  or  whether  he  shall  be 
an  asrent  in  effecting-  it.  Accordin2;lv,  we  find,  that 
whenever  and  wherever  Christ  visd>ly  succeeds 
in  building  up  and  enlarging  his  kingdom,  none  ap- 
pear indifferent :  but  all  that  are  not  with  him  are 
iiigainst  him :  and  generally  not  only  feel,  but  speak 


SERMON  xir.  19 J 

and  act  against  liim.  JNevertheless,  Christ  causes  them 
all  to  promote  the  very  design  they  hate  and  mean  to 
oppose.  He  makes  the  wrath  of  man  praise  him,  and 
the  remainder  of  wrath  he  always  restrains.  Christ  has 
made  all  nations  to  serve  him  from  the  beginning  of  the 
world  to  this  day,  and  will  make  all  nations  serve  him 
from  this  day  to  the  end  of  the  world,  whether  they  are 
willing  or  unwilling  to  serve  him.  And  in  the  view 
and  belief  of  this  truth,  no  man  is,  or  can  be  indifferent 
to  his  great  design.     1  may  add, 

4.  None  of  the  inhabitants  of  the  invisible  world  are 
indifferent  towards  the  great  and  interesting  design, 
which  Christ  has  undertaken,  and  is  determined  to  ac- 
complish. They  have  all  been  acquainted  with  it,  and 
understood  tlie  origin,  nature,  extent,  and  consequences 
of  it,  for  nearly  six  thousand  years,  though  it  was  not 
so  early,  or  so  generally  known  in  this  world.  "  Unto 
me,''  says  the  apostle,  "  who  am  less  than  the  least  of 
all  saints,  is  this  grace  given,  that  I  should  preach 
among  the  Gentiles  the  unsearchable  riches  of  Christ; 
and  to  make  all  men  see  what  is  the  fellowship  of  the 
mystery,  which  from  the  beginning  of  the  world  hath 
been  hid  in  God,  who  created  all  things  by  Jesus 
Christ.  To  the  intent  that  now  unto  the  principalities 
and  powers  in  heavenly  places  might  be  known  by  the 
church,  the  manifold  wisdom  of  God,  according  to  the 
eternal  purpose  which  he  proposed  in  Christ  Jesus  our 
Lord."  The  execution  and  accomplishment  of  Christ's 
eternal  purpose  will  deeply  and  eternally  affect  all 
good  and  all  bad  beings  in  the  invisible  world.  The 
happiness  of  the  holy,  and  the  misery  of  the  unholy  an- 
gels will  be  vastly  augmented  by  the  accomplishment 
of  the  great  work  of  man's  redemption,  through  the  me- 
diation and  government  of  Christ.  He  has  employed, 
and  will  employ  them  all  in  the  great  work  in  which 
he  is  engaged.  He  has  employed  unholy  angels  in  in- 
troducing and  spreading  sin  and  misery  among  all  the 
nations  of  the  earth.  And  he  has  employed  holy  an- 
gels in  promoting  holiness  and  happiness  in  the  world, 
and  in  counteracting  and  defeating  the  designs  pf  satan 


196  SERMON   XTf. 

and  Avicked  men.  While  the  holy  angels  have  beei? 
with  Christ,  and  acted  with  him  and  for  him,  and  rejoic- 
ed  in  every  instance  of  success  and  accession  to  hit 
cause,  and  in  every  instance  of  his  victory  and  triumph 
over  his  enemies  ;  the  unholy  angels  have  been  against 
him,  and  endeavoured  to  scatter  abroad  and  ruin  his 
church  and  kingdom.  All  the  inhabitants  of  the  invisi- 
ble world  are  full  of  zeal  for,  and  against  Christ's  de- 
sign, and  will  never  cease  in  their  opposite  and  power- 
ful exertions,  until  it  is  finally  and  fully  accomplished^ 
While  all  heaven  and  hell  are  not  indifferent  toward 
the  design  of  Christ,  can  it  be  supposed,  that  any  of 
mankind  should  be  indifferent  towards  it,  who  are  infi- 
nitely more  interested  in  it,  having  all  their  eternal  in- 
terests suspended  upon  it  ?  No ;  far  from  it.  The 
apostle  John  tells  us,  that  he  saw  in  vision  men,  an- 
gels and  devils,  all  fiercely  engaged  in  contending  for 
it,  and  against  it.  '•  And  there  was  war  in  heaven  ;  Mi- 
chael and  his  angels  fought  against  the  dragon,  and  the 
dragon  fought  and  his  angels,  and  prevailed  not.  And 
the  great  dragon  was  cast  out,  that  old  serpent,  called 
the  devil  and  satan,  who  deceiveth  the  whole  world. 
And  1  heard  a  loud  voice,  saying  in  heaven.  Now  i< 
come  salvation,  and  strength,  and  the  kingdom  of  God, 
and  the  power  of  his  Christ :  for  the  accuser  of  our 
brethren  is  cast  down,  who  accused  them  before  our 
God  day  and  night.  And  they  overcame  him  by  the 
blood  of  the  Lamb,  and  by  the  word  of  their  testimony; 
and  they  loved  not  their  lives  unto  the  death.  There- 
fore, rejoice,  ye  heavens,  and  ye  that  dwell  in  them." 
The  great  design  of  Christ  is  becoming  more  and  more 
interesting  and  affecting  to  the  whole  intelligent  uni- 
verse, and  tliey  are  all  more  and  more  engaged,  either 
to  promote  it,  or  to  obstruct  it ;  nor  is  there  a  single  in- 
dividual,  who  understands  it,  inditTerent  towards  it. 
He  that  is  not  w  ith  Christ,  is  against  him  and  his  great 
and  glorious  design. 


SERiAION  XII.  197 

nviPROVEMENT. 

1.  If  none  can  be  indifferent   towards  the  design 
■\vhicli  Christ  is  carrying  on,  then  none  have  any  ground 
to  imagine  that  they  are  neuters  in  religion.     It  is  to  be 
feared,  that  many,  who  live  under  the  light  of  the  gos- 
pel, wish  to  persuade  themselves,  that  they  are  neither 
friendly  nor  unfriendly  to  Christ.     They  do  not  desire 
to  profess  any  love  to  Christ  and  his  cause  ;  nor,  on  the 
other  hand,  do  they  desire  to  appear  opposed  to  him 
or  the  design  he  is  pursuing.     They  mean  to  be  neu- 
ters in  respect  to  religion,  and  neither  promote   it,  nor 
oppose  it.     They  see  some  very  sensible  and  respecta- 
ble persons  professing  to  be  with  Christ,  and  to  be  en- 
gaged to  promote  his  cause;  and  therefore,  they  wish 
not  to  counteract  them.     And  they  see  some  very  vile 
and  worthless  persons  openly  professing  to  despise  and 
oppose  the  cause  of  Christ,  and  they  choose  not  to  ap- 
pear as   belonging  to  their  class.     They  endeavour  to 
feel  and    appear  to  feel  indifferent  towards  that  cause, 
which  some  are  so  much  Jbr^  and  others  are  so  much 
against.     They  determine  to  steer  a  middle  course,  and 
to  act  a  neutral  part.     They   choose    to  let   religion 
alone,  and  pay  no  more  regard  to  it  than  they  find  it 
necessary,  in  order  to  pursue  their  own  business  to  the 
best  advantage.     If  their  character  or  interest  requires 
them  to  attend  publick  worship,  they  will  attend ;  or  if 
custom    requires  them  to  pay  an  external  respect  to 
the  sabbath,   they  will  pay  that  respect;  or  if  circum- 
stances require  them  to  read  the  bible,  or  even  to  pray 
in  their  families,  they  will  do  these  things;  or  if  they 
think  it  will  be  for  their  profit  to  support  religion,  they 
will  support  it.     They  are  also  resolved  never  to  speak 
against   religion,  nor  to  appear  to  act  against  it.     Is 
this  a  mere  imaginary  character?  Is  it  not  actually  ex- 
hibited  by  many,  who  esteem  themselves,  and  are  es- 
teemed \ery    amiable,    excellent,  valuable  persons? 
Neuters  of  this  character  are  very  niiinorous,  and   are 
willing  to  be  considered  as  such  by  others.     But  though 
they  may   really  think  themselves  to  be  neuters,  and 


198  SERMOxN    Xii. 

may  be  thought  to  be  so  by  their  fellow-nien ;  yet  tliey 
are  not  neuters,  and  do  not  appear  to  be  neuters  in  the 
heart-searching  eye  of  Christ.  He  knows  what  is  in 
man,  and  he  knows  that  no  man  can  be  inditFerent  to- 
wards him  and  the  great  design  he  is  pursuing.  He 
declares  the  truth  when  he  says,  "  He  that  is  not  w  ith 
me,  is  against  me ;  and  he  tliat  gathereth  not  with 
me,  scattereth  abroad."  There  is  no  design  with  res- 
pect to  which  men  are  so  fond  of  appearing  neuters, 
as  the  design  which  Christ  is  engaged  in  ;  but  there  is 
no  design  to  which  they  can  be  less  neutral.  It  is  ex- 
tremely absurd  and  dangerous  for  any  to  imagine  that 
they  are  really  neuters  to  the  most  important  cause 
that  was  ever  pursued,  and  upon  which  their  own  in- 
terest, and  the  interest  of  the  w^hole  intelligent  uni- 
verse is  suspended.  They  must  be  happy  or  misera- 
ble to  all  eternity,  accordingly  as  they  are  with  or 
against  Christ,  in  his  great  and  glorious  design.  For  if 
any  man  love  not  the  Lord  Jesus  Christ  in  sincerity, 
God  says,  "  Let  him  be  anathema,  maran-atha." 

2.  If  none  can  be  indifferent  towards  the  design 
which  Christ  is  carrying  on,  then  all  who  do  not  act  /or 
him,  act  against  him.  As  all  must  be  for  him  or  against 
him  in  their  hearts ;  so  all  must  be  for  him  or  against 
him  in  their  conduct.  So  Christ  plainly  declares  in 
the  text.  He  says,  ''  He  that  is  not  Jor  me,  is  against 
me ;"  that  is,  he  that  is  not  for  me  in  his  heart,  is 
against  me  in  his  heart.  Again  he  says,  "  He  that 
gathereth  not  with  me,  scattereth  abroad ;"  that  is,  he 
that  is  not  for  me  in  his  heart,  is  against  me  in  his  con- 
duct; "he  scattereth  abroad,"  and  really  opposes  my 
design.  Thus  Christ  viewed,  represented  and  treated 
such  as  pretended  to  be  widi  him,  but  were  destitute 
of  true  love  to  him.  "  It  came  to  pass,  that  as  they  went 
in  the  way,  a  certain  man  said  unto  him,  Lord,  I  will 
ibllow  thee  whithersoever  thou  gocst.  And  Jesus  said 
unto  him,  foxes  have  holes,  and  birds  have  nests;  but  the 
Son  of  man  hath  not  where  to  lay  his  head."  This  was 
an  implicit  rejection  of  him  for  his  insincerity.  '•  When 
he  was  in  Jerusalem  at  the  pasFiover,  in  the  feast  day. 


SERMON    XII.  199 

many  believed  in  his  name,  when  they  saw  the  mira^ 
cles  which  he  did.  But  Jesus  did  not  commit  himself 
unto  them,  because  he  knew  all  men,  and  needed  not 
that  any  should  testily  of  man :  for  he  knew  what  was 
in  man."  He  knew  that  those  who  professed  to  love 
and  believe  in  him,  were  totally  destitute  of  both  love 
and  faith,  and  rejected  them  accordingly.  When 
those  whom  he  had  miraculously  fed,  followed  him 
over  the  sea  of  Tiberias,  he  said  unto  them,  "  Ye  seek 
me,  not  because  ye  saw  the  miracles,  but  because  ye 
did  eat  of  the  loaves  and  were  filled."  This  was  a  ser 
vere  reproof  for  their  following  him  externally,  while 
(heir  Iiearts  were  far  from  him.  Though  those  who  are 
destitute  of  love  to  Christ,  may  profess  to  love  him,  to 
be  with  him,  to  act  for  him,  and  to  be  workers  to- 
gether with  him  in  building  up  his  kingdom  ;  still  they 
are  against  him,  and  scatter  abroad.  Paul  acknow- 
ledges, that  though  he  should  preach  like  an  angel, 
and  suffer  like  a  martyr,  without  love  to  Christ  and  his 
cause,  it  would  not  be  acting/or  him,  but  against  him. 
He  says,  "  Though  I  speak  with  the  tongues  of  men 
and  of  angels,  and  have  not  cliarity,  I  am  become  as 
bounding  brass  or  a  tinkling  cymbal.  And  though  I 
have  the  gift  of  prophecy,  and  understand  all  myste- 
ries and  all  knowledge  ;  and  thougfi  I  have  all  faith, 
so  that  I  could  remove  mountains,  and  hav^e  not  chari- 
ty, I  am  nothing.  And  though  I  bestow  all  my  goods 
to  feed  the  poor,  and  though  I  give  my  body  to  be 
burned,  and  have  not  charity,  it  profiteth  me  nothing." 
It  is  more  than  possible,  that  not  a  few  who  live  under 
the  light  of  the  gospel,  who  profess  to  love  the  gospel, 
who  attend  all  the  ordinances  of  the  gospel,  and  who 
do  a  great  many  things,  which  under  the  government  of 
Christ  tend  to  promote  the  design  of  the  gospel,  that 
nevertheless  in  his  view,  are  against  him,  and  scatter 
abroad.  Men  must  be  inwardly  with  Christ,  in  order 
to  be  externally  for  him.  While  men  ultimately  seek 
their  own  things,  they  cannot  seek  (lie  things  of  Christ. 
So  long  a«   thoy  are  internally  against  him,  they  are 


200  SERMON  XII. 

externally  against  him,  let  them  say,  and   do  or  suffer 
ever  so  much  for  him. 

3.  It  all  who  arc  with  Christ  are  united  to  him  in  his 
great  and  glorious  design ;  then  all  who  are  united  to 
him  are  more  firmly  united  to  one  another,  than  any 
other  persons  in  the  world.  There  is  nothing  that 
unites  the  men  of  the  world  so  strongly  together,  as 
their  union  in  their  worldly  designs.  Union  of  design 
will  often  bind  those  together  who  are  disunited  in  at- 
iection.  Worldly  designs,  however,  are  liable  to  fail, 
or  change,  and  consequently  the  unions  formed  by 
them  are  often  dissolved.  But  the  great  design  of 
Christ  is  immutable  and  eternal,  and  all  who  are  unit- 
ed to  him  in  his  design  are  immutably  and  eternally 
united  to  him  and  one  another.  Christians  are  united 
to  each  other,  not  only  in  aflection,  but  in  a  design  that 
cannot  be  defeated,  or  change.  Hence  Paul  triumph- 
antly asks,  "  Who  shall  separate  us  from  the  love  of 
Christ  ?  Shall  tribulation,  or  distress,  or  persecution,  or 
famine,  or  nakedness,  or  peril,  or  sword  ?  Nay,  in  all 
these  things  we  are  more  than  conquerors  through  him 
tJiat  loved  us.  For  I  am  persuaded,  that  neither  death, 
nor  life,  nor  angels,  nor  principalities,  nor  powers,  nor 
tilings  present,  nor  things  to  come,  nor  height,  nor 
depth,  nor  any  other  creature  shall  be  able  to  separate 
us  from  the  love  of  God  which  is  in  Christ  Jesus  our 
Lord."  The  sincere  and  ardent  brotherly  love  of  the 
primitive  christians  excited  the  admiration  of  the 
world.  The  heathens  exclaimed,  '•  Row  tliese  christ- 
ians love  one  anothei-!"  Tiie  union  of  christians  to  one 
another  is  founded  in  their  union  to  Christ  in  his  great 
and  glorious  design,  and  can  no  more  fail,  than  Christ 
can  fail  in  tinishing  the  work  which  his  Father  has  giv- 
en him  to  do. 

4.  If  all  who  arc  not  for  Christ,  are  against  him,  then 
the  most  regular  and  amiable  sinners  may  be  as  much 
against  him,  as  any  other  sinners.  Tiiey  are  as  unwill- 
ing to  have  their  desires,  their  hopes,  their  interests 
and  sellisli  designs  counteracted  and  defeated,  as  the 
most  stupid  and  abandoned  sinners.     But  if  Christ  pur- 


SERMON   XII.  ^01 

sues  and  accomplishes  his  great  and  benevolent  de- 
isign,  he  will  entirely  disappoint  and  destroy  all  the  sell- 
ish  hopes,  desires,  and  designs  of  the  most  regular  and 
amiable  sinners,  which  cannot  fail  to  raise  their  enmity 
and  opposition  to  him  in  the  most  lively  and  sensible 
manner.  Accordingly,  we  find  that  this  has  always 
been  the  case.  Sinners  of  the  fairest  character  and  of 
the  highest  estimation  in  their  own  view,  and  in  the 
view  of  the  world,  were  the  bitterest  enemies  that 
Christ  had  while  on  earth.  These  were  the  scribes 
and  pharisees,  whose  character  and  conduct  Christ 
most  pointedly  condemned,  and  whose  condition  he 
represented  as  the  most  dangerous  and  deplorable. 
They  saw  that  Christ's  design  was  diametrically  oppos- 
ed to  theirs,  and  would  completely  destroy  their  eter- 
nal hopes  and  interests.  Sinners  of  the  fairest  charac- 
ters and  highest  hopes  at  this  day,  view  the  design  of 
Christ  in  the  same  light,  and  are  of  all  others  the  most 
opposed  to  that  eternal  purpose,  which  God  purposed 
in  Christ  Jesus,  and  sent  him  into  the  world  to  accom- 
plish. What  persons  are  generally  more  opposed  to 
the  doctrine  of  election  and  reprobation,  than  the  most 
intelligent  and  inquisitive  sinners?  They  generally 
know  more  about  the  character  and  design  of  Christ,, 
and  the  scheme  of  salvation  revealed  in  the  gospel, 
than  thoughtless  and  careless  sinners;  and  of  course 
they  are  generally  the  most  understandingly  and  heart- 
ily opposed  to  the  gospel,  and  raise  the  strongest  ob- 
jections against  it.  And  this  holds  true  with  res- 
pect to  awakened  sinners,  who  externally  reform, 
and  most  ardently  inquire  what  they  must  do  to  be 
saved.  When  they  are  told,  that  they  must  believe  in 
Christ,  love  his  character,  and  cordially  approve  of  his 
carrying  into  execution  his  eternal  purpose  of  saving 
those  whom  his  Father  has  given  him,  and  no  others, 
their  hearts  rise  in  total  enmity,  and  they  invariably 
say,  this  man  shall  not  reign  over  us. 

5.  We  learn  from  what  has  been  said,  the  great  crim- 
inality of  sinners.     They  are  all  against  Christ  in  their 
hearts  and  in  their  conduct,  without  a  single  exception. 
26 


101  SERMON    XII. 

They  both  sce,  iind  hate,  and  oppose  that  eternal  pur- 
pose, which  Christ  is  constantly  carrying  into  execu- 
tion. And  by  opposing  this  great  and  glorious  purpose, 
they  oppose  the  glory  of  God,  and  all  tlie  holiness  and 
happiness  in  the  universe.  Is  this  a  small  errour;  or 
a  mere  venial  fault  .'*  Is  it  not  a  sin  of  the  first  magni- 
tude ?  Can  they  be  guilty  of  a  greater  ?  It  is  criminal 
to  destroy  the  property  of  an  individual.  It  is  more 
criminal  to  destroy  the  life  of  an  individual.  It  is  more 
criminal  still  to  destroy  the  lives  of  millions.  And  it  is 
the  highest  possible  degree  of  criminality  to  destroy  the 
holiness  and  happiness  of  the  whole  universe.  And 
this  sin  can  be  committed  in  the  heart,  and  is  commit- 
ted in  the  heart  of  every  one  who  is  against  Christ,  and 
gathers  not  with  him,  but  scatters  abroad,  and  does  all 
in  his  power  to  prevent  the  infinite  good  which  will 
■eternolly  flow  from  the  accomplishment  of  Christ's  de- 
sign. Is  this  true  ?  some  sinner  may  be  ready  to  ask. 
Let  me  ask  that  person,  whether  he  would  not  choose 
that  the  good  of  the  universe  should  be  destroyed, 
rather  than  to  be  eternally  miserable  ?  And  if  he 
would  choose  this,  he  would  destroy  the  good  of  the 
universe  were  it  in  his  power,  to  prevent  his  own  eter- 
nal destruction.  The  fool  hath  said  in  his  heart,  there 
is  no  God;  and  he  wishes  that  there  might  be  none, 
rather  than  suffer  his  eternal  wrath.  The  carnal  mind 
therefore,  is  enmity  against  God,  not  subject  to  his  law 
or  government ;  neither  indeed  can  be.  This,  every 
person  knows  to  be  true,  who  has  seen  the  plague  of 
his  own  heart.  Unbelief,  or  opposition  to  the  person 
and  design  of  Christ,  is  the  greatest  of  all  sins,  and  will 
draw  after  it  the  greatest  of  all  punishments.  It  shall 
be  more  tolerable  for  the  men  of  Sodom  and  Gomor- 
rah in  the  day  of  judgment,  than  for  sinners  who  die  im- 
penitent and  unbelieving  under  the  gospel. 

(j.  This  subject  shows  the  imminent  danger  of  all 
who  are  against  Christ  and  opposing  his  great  and  glo- 
rious deiiign.  They  reject  the  counsel  of  God  against 
themselves  ;  but  that  counsel  will  stand  ;  and  if  It  does 
stand,  it  will  necessarily  destroy  all  the  counsels,  and 


SERMON    XII.  203 

clesigns,  and  desires,  and  hopes,  and  happiness  of  sin- 
ners. Christ  himself  possesses  omnipotent  power,  and 
has  all  created  objects  and  created  beings  under  his 
absolute  control;  and  can  employ  them  all  as  instru- 
ments to  accomplish  his  eternal  purpose.  How  is  it 
possible  then,  that  he  should  be  counteracted  and  de- 
feated in  his  design  ?  Sinners  may  misconstrue  and 
misunderstand  particular  passages  of  scripture ;  but 
they  cannot  misconstrue  and  misunderstand  the  great 
design  which  Christ  is  pursuing  and  will  certainly  ac- 
compUsh.  And  if  he  accomplishes  his  design,  the 
hopes  of  the  finally  impenitent  to  escape  with  impuni- 
ty, must  perish.  If  Christ  continues  to  reign,  he  will 
make  all  his  incorrigible  enemies  his  footstool,  and 
sink  them  in  endless  perdition.  Christ  has  command- 
ed it  to  be  proclaimed  throughout  the  world,  that  "  he 
that  believeth  and  is  baptized,  shall  be  saved  ;  and  he 
that  believeth  not  shall  be  damned."  All  delaying  sin- 
ners are  constantly  liable  to  be  cut  otT,  and  lie  down  in 
eternal  sorrow.  Their  feet  stand  on  slippery  places, 
and  all  that  Christ  is  doing  to  carry  on  his  design,  is 
ripening  and  preparing  them  for  a  more  aggravated 
doom.  And  all  that  they  are  doing  while  against  Christ, 
is  increasing  their  guilt,  and  the  wrath  of  the  Lamb. 
So  long  as  they  delay  to  act  for  Christ,  they  act  against 
him,  and  by  acting  against  him,  they  act  against  them- 
selves  and  all  the  good  of  the  universe.  Unless  they 
turn  to  Christ  and  beome  cordially  reconciled  to  him, 
they  will  draw  down  the  displeasure  of  Christ,  and  the 
displeasure  of  all  holy  beings  in  the  universe,  which 
will  sink  them  in  the  depth  of  eternal  despair. 

Finally,  this  subject  affords  a  solid  ground  of  peace 
and  safety  to  those  who  are  united  to  Christ  in  his  great 
and  good  design.  If  he  succeeds,  they  are  safe.  If  he 
promotes  his  own  interests,  he  will  promote  theirs.  If  he 
is  accepted  of  the  Father,  they  will  be  accepted  in  him. 
If  he  is  rewarded  for  all  his  labours  and  sufferings,, 
they  shall  be  rewarded  for  all  their  labours  and  sutTer- 
iugs  in  his  causic.  If  he  sits  down  with  the  Father  on 
his  throne,  yiey  shall  sit  down  with  liim  on  his  throne. 


204  SERMON   xir. 

If  his  glory  and  blessedness  shall  be  eternally  rising, 
they  shall  eternally  rise  in  glory  and  blessedness  with 
him.  The  gospel  which  unfolds  the  nature,  extent  and 
eternal  consequences  of  the  accomplishment  of  Christ's 
design,  opens  the  most  glorious  prospects  to  all  the 
friends  and  followers  of  the  divine  Redeemer.  They 
shall  rejoice  while  others  mourn.  They  shall  be  com- 
pletely holy  and  blessed,  while  all  the  enemies  of 
Christ  are  completely  sinful  and  wretched.  Be  not  then 
weary  in  well  doing,  but  be  steadfast,  unmoveable,  al- 
ways abounding  in  the  service  of  Christ,  knowing  that 
vour  labour  shdl  not  be  vain  in  the  Lord. 


SERMON  XIII. 

SINNERS    DESTROY    THEMSELVES    BY    THEIR    OWN  BLINDNESS. 


PROVERBS  iv.  19. 

The  way  of  the   wicked  is  as  darknest  :    they  know  not  at  what  they 

stumble. 

All  men  are  either  saints  or  sinners,  either  holy  or 
unholy,  either  righteous  or  wicked  ;  and  they  are  all 
walking  in  paths  as  different  as  the  characters  they  sus- 
tain. The  saints  are  walking  in  a  straight  and  narrow 
path ;  the  sinners  are  walking  in  a  crooked  and  broad 
path  ;  the  saints  are  walking  in  a  path  that  leads  to 
perfect  light,  and  the  sinners  are  walking  in  a  path 
that  leads  to  perfect  darkness.  This  is  the  representa- 
tion, which  Solomon  gives  of  all  mankind.  He  says, 
"  The  path  of  the  just  is  as  the  shining  light,  that  shi- 
neth  more  and  more  unto  the  perfect  day."  But  he 
observes  by  way  of  contrast^  "  The  way  of  the  wicked 
is  as  darkness :  they  know  not  at  what  they  stumble." 
His  plain  meaning  is  this  : 

Sinners  are  in  such  darkness,  that  they  are  insensi- 
ble of  the  objects,  which  are  leading  them  to  ruin. 

1  shall  first  consider  the  darkness  in  which  sinners 
are  involved  ;  and  then  illustrate  the  general  observa- 
tion, that  they  are  insensible  of  the  objects,  which  are 
leading  them  to  ruin. 

I.  Let  us  consider  the  darkness  in  which  sinners 
are  involved.  We  find  much  said  in  scripture  con- 
cerning their  peculiar  blindness  and  darkness.  Moses 
represents  them  as  "  groping  at  noon-day."  Job  says, 
"  they  meet  with  darkness  in  the  day  time,  and  grope 
in  the  noon-day  as  in  the  night."  Isaiah  says,  "  They 
have  made  them  crooked  paths :  they   grope  for  the 


206  SERMON  XIII. 

wall  as  the  blind,  and  grope  as  if  they  had  no  eyes  ; 
they  stumble  at  noon  day  as  in  the  night."  David  re- 
presents their  way  "  as  dark  and  slippery  ;"  and  Jere- 
miah represents  them  as  walking  "in  slippery  ways  in 
darkness."  The  royal  preacher  says,  "  The  wise 
man's  eyes  are  in  his  head ;  but  the  fool  walketh  in 
darkness."  It  aj)pears  from  all  these  representations, 
that  all  sinners  are  involved  in  gross  darkness.  But 
to  what  is  this  darkness  owing,  or  in  what  does  it  con- 
sist? It  cannot  be  owing  to  any  deficiency  in  their  na- 
tural powers  ;  nor  to  any  want  of  intellectual  informa- 
tion. They  enjoy  the  same  means  of  instruction  that 
saints  enjoy,  and  are  as  capable  of  understanding  the 
doctrines  and  duties  of  religion.  The  bible  points  out 
the  way  to  heaven  as  clearly  to  them,  as  to  others ;  and 
sets  the  same  motives  before  them  to  walk  in  the  same 
straight  and  narrow  path  to  eternal  life.  Their  dark- 
ness, therefore  is  not  natural,  but  moral  darkness  which 
lies  not  in  their  understandings,  but  in  their  hearts, 
■which  are  entirely  depraved.  Moral  depravity  always 
produces  moral  blindness.  Our  Saviour  says,  "  The 
light  of  the  body  is  the  eye,  if  therefore  thine  eye  be 
single,  thy  whole  body  shall  be  full  of  light.  But  if  thine 
eye  be  evil,  thy  whole  body  shall  be  full  of  darkness." 
The  heart  is  the  same  to  the  soul,  that  the  eye  is  to  the 
body.  As  a  good  eye  lets  in  natural  light,  so  a  good 
heart  lets  in  moral  light ;  and  as  a  blind  eye  shuts  out 
natural  light,  so  a  bad  heart  shuts  out  moral  light.  Ac- 
cordingly, the  apostle  expressly  ascribes  the  darkness 
of  the  understandino;  to  the  blindness  of  the  heart.  He 
represents  all  unrenewed  men,  "  as  havmg  then*  un- 
derstanding darkened,  being  alienated  from  the  Wt'e  of 
God  through  the  ignorance  that  is  in  them,  because  of 
the  Llindness  of  fhr/r  heart.''''  While  sinners  remain  un- 
der the  entire  dominion  of  a  wicked  heart,  they  are  al- 
together blind  to  the  moral  beauty  of  the  character,  of 
the  works,  and  of  the  providence  of  God.  Their  blind- 
ness to  these  divine  objects  the  psalmist  describes  in 
rery  strong  and  impressive  terms.  "  They  know  not, 
neither  will  the  v  understand:  they  walk  in  darkness: 


SERMON    XIII.  207 

all  the  foundations  of  the  earth  are  out  of  course." 
God  is  a  being  of  pure  benevolence,  he  constructed 
the  world  upon  benevolent  principles,  and  he  governs 
it  to  answer  benevolent  purposes.  This  is  all  dark  to 
sinners,  who  view  all  things  with  a  selfish  eye.  They 
ran  trace  nothing  into  light,  but  all  things  into  dark- 
ness. The  present  and  future  state  of  the  world  is  all 
darkness,  and  they  see  no  light  in  their  own,  nor  in  any 
other  creature's  existence.  Notwithstanding  all  God 
has  said  about  himself,  and  about  his  creatures,  and 
about  his  designs,  the  whole  universe  still  appears  to 
them  dark  and  mysterious.  Being  alienated  from  the 
life  of  God,  and  opposed  to  all  true  benevolence,  their 
minds  are  totally  involved  in  moral  darkness.  When 
they  extend  their  views  to  the  end  of  life,  to  the  end 
of  the  world,  and  to  the  boundless  scenes  of  eternity, 
they  cannot  discover  a  gleam  of  light.  They  are  a 
mystery  to  themselves;  and  all  the  changes  and  revo- 
lutions in  the  natural  and  moral  world  are  dark  and 
unaccountable  to  them.  The  foundations  of  the  earth 
are  all  out  of  course  in  their  view,  and  the  nature  and 
tendency  of  all  things  are  utterly  repugnant  to  their 
wishes  and  desires,  and  appear  to  counteract  all  their 
hopes  and  purposes.  And  if  God  is  pursuing  and  will 
accomplish  perfectly  holy  and  benevolent  designs, 
these  will  counteract  and  defeat  all  their  selfish  in- 
terests and  promising  prospects,  and  involve  them  in 
total  darkness  and  hopeless  ruin.     But  yet, 

11.  They  are  insensible  of  the  objects  over  which 
they  are  stumbling  and  falling.  "  They  know  not  at 
what  they  stumble."  Tliis  lias  been  tlic  case  of  sin- 
ners in  all  ages.  We  find  many  melancholy  instances 
of  this  kind  in  the  bible.  The  blindness  of  Pharaoh's 
heart,  led  him  insensibly  to  stumble,  and  fall,  and  per- 
ish. The  rebellious  Israelites  had  not  eyes  to  see,  nor 
ears  to  hear,  nor  hearts  to  perceive,  but  walked  in 
darkness,  until  they  stumbled,  and  fell,  and  perished  in 
the  wilderness.  The  seven  nations  of  Canaan  were 
involved  in  moral  darkness,  and  perceived  not  their 
danger,  until  they  were  destroyed.     It  was  Saul's  [mo- 


208  SERMON  XIU. 

ral  blindness  and  obstinacy,  which  led  him  in  the  path 
to  ruin.  And  it  was  owing  to  the  same  moral  blindness, 
that  led  the  Jews  to  stumble  and  fall  in  the  gospel  day. 
"  What  then  ?  Israel  hath  not  obtained  that  which  he 
seekethfor:  but  the  election  hath  obtained  it,  and  the 
rest  were  blinded.  Accordingly  as  it  is  written,  God 
hath  given  them  the  spirit  of"  slumber,  eyes  that  they 
should  not  see,  and  ears  that  they  should  not  hear  unto 
this  day.  And  David  saith,  Let  their  table  be  made  a 
snare,  and  a  trap,  and  a  stumbling  block.  Let  their 
eyes  be  darkened,  that  they  may  not  see."  The  con- 
sequence was,  they  stumbled  and  fell.  Spiritual  blind- 
ness is  the  same  in  all  sinners,  at  all  times,  and  has  the 
same  dangerous  and  destructive  tendency.  It  makes 
them  walk  in  darkness,  and  stumble  over  every  thing 
that  lies  in  their  way,  without  their  knowing  at  what 
they  stumble.  Every  thing  is  armed  against  them,  and 
yet  they  do  not  see  the  danger  to  which  they  are  expo- 
sed. They  walk  as  carelessly  as  if  nothing  could 
hurt  them.  When  they  are  wounded,  they  do  not  feel 
their  wounds  ;  and  though  they  stumble  every  step 
they  take,  yet  they  vainly  imagine,  that  they  shall  ne- 
ver fall.  The  reason  is,  they  know  not  at  what  they 
stumble,  and  are  insensible  of  the  objects,  which  are 
constantly  leading  them  to  destruction.  This  may  be 
illustrated  in  a  variety  of  particulars. 

].  They  are  insensible  tiiat  they  stumble  at  the 
great  deceiver.  The  bible  represents  this  evil  spirit 
as  employing  all  his  power  and  subtilty,  to  seduce  and 
destroy  sinners.  He  is  said  to  blind  the  minds  of  them 
that  believe  not.  He  is  said  to  be  the  spirit  that 
worketh  in  the  children  of  disobedience.  He  is  said 
to  walk  about  as  a  roaring  lion,  seeking  whom  he  may 
devour.  He  is  full  of  his  devices  to  ensnare  and  de- 
stroy the  ungodly.  He  knows  how  to  take  advantage 
of  their  ignorance,  stupidity  and  depravity.  He  has 
not  only  the  powor^  hut  the  art  of  tempting.  He 
adapts  his  temptations  to  the  slate,  the  character,  and 
disposition  of  sinners.  Some  he  tempts  to  disbelieve 
the  being  of  God ;  some  he  tempts  to  disbelieve  the 


SE113I0N  xiir.  209 

word  oi  (Jod  ;  some  he  tempts  to  oppose  the  gospel; 
and  many  more  he  tempts  to  neglect  and  reliise  a  cor- 
dial compliance  with  the  otTers  ol"  mercy.  He  tempts 
the  awakened,  to  ^jtille  convictions,  and  return  to  a 
state  of  stupidity.  While  he  tempts  moral  sinners  to 
self-righteousness  and  sell-dependence,  he  seduces 
others  to  walk  in  the  smooth  and  broad  road  to  de- 
struction. But  though  sinners  are  thus  led  captive  by 
Satan  from  day  to  day  ar»d  from  year  to  year ;  yet  they 
are  totally  insensible  of  his  malignant  influence  over 
them,  and  know  not  that  he  is  perpetually  causing  them 
to  stumble.  They  sometimes,  indeed,  see  the  objects 
which  he  employs  to  seduce  them,  but  still  they  are 
insensible  of  his  seducing  influence.  They  know  not 
that  they  are  continually  walking  in  the  paths  of  the 
destroyer,  who  is  leading  them  blindfold  to  destruc- 
tion. 

2.  Sinners  are  not  sensible,  that  they  are  stumbling 
at  one  another.  They  are  all  taking  the  same  course 
and  pursuing  the  same  objects.  They  are  united  in 
their  disaffection  to  God,  and  in  their  love  to  the  world. 
They  join  hand  in  hand,  and  all  lead,  and  are  led. 
Those  who  are  before  look  back  and  see  multitudes 
following  them ;  and  those  who  are  behind  look  for- 
ward, and  see  multitudes  before  them.  Their  numbers 
inspire  them  with  courage  and  resolution ;  for  they 
cannot  imagine,  that  so  many  of  their  fellow  men  are  de- 
ceive*^!,  and  are  walking  together  in  the  path  to  ruin. 
Besides,  they  are  constantly  telling  one  another  either 
expressly  or  implicitly,  that  there  is  no  danger,  and  that 
they  may  safely  and  joyfully  pursue  their  present 
course.  Though  they  are  in  danger  from  Satan,  yet 
they  are  in  much  greater  danger  from  one  another. 
The  eye  and  ear  affect  the  heart.  They  are  continue 
ally  seeing  each  other's  conduct,  and  hearing  each 
other's  language.  Out  of  the  abundance  of  the  heart 
the  mouth  speaketh.  They  all  directly  or  indirectly 
invite  each  other  to  walk  together,  and  never  leave,  nor 
forsake  one  another.  They  use  all  their  influence,  by 
example,  by  smiles  and  frowns,  to  increase  tlneir  num- 
27 


210       ^  SERMON  Xlll. 

bers,  ami  maintain  their  strength  and  security.  Thus 
moral  sinners  are  a  stumbhng  block  to  the  immoral, 
and  the  immoral  are  a  stumbling  block  to  the  moral. 
The  aged  arc  a  stumbling  block  to  the  young,  and  the 
young  are  a  stumbhng  block  to  the  aged.  Thus  all 
classes  and  ages  of  sinners  are  mutually  stumbling 
blocks  to  each  other,  yet  they  are  all  so  involved  in 
spiritual  darkness,  that  they  know  not  at  Avhat  they 
stumble.  They  seem  to  have  no  apprehension,  that 
the  friendship  of  the  world  is  enmity  to  God,  and  that 
to  follow  a  multitude  in  doing  evil,  is  the  direct  road  to 
destruction. 

3.  Sinners  are  insensible,  that  they  stumble  at  di- 
vine providence.  God  governs  the  natural  and  moral 
world,  by  a  constant  and  powerful,  but  invisible  influ- 
ence, which  he  exerts  with  great  regularity  and  uni- 
formity. This  gives  occasion  to  the  morally  blind  and 
stupid  to  disregard  his  holy  hand,  and  disbelieve  his 
universal  government.  Ezekiel  tells  us,  that,  in  his 
day,  sinners  said,  "  The  Lord  hath  forsaken  the  earth, 
and  the  Lord  seeth  not."  Zephaniah  tells  uss,  that 
those  who  were  settled  on  their  lees  in  his  day,  said, 
"The  Lord  will  not  do  good,  neither  will  he  do  evil." 
And  the  apostle  tells  us,  that  sinners  would  continue  to 
imbibe  such  sentiments,  and  scotfingly  say,  "  \\  here  ip 
the  promise  of  his  coming  .•*  for  since  the  fathers  fell 
asleep,  all  things  continue  as  they  were  ti'om  the  be- 
ginning of  the  creation."  The  very  evidence  which 
God  is  ever}'  day  giving  sinners  of  his  being  and  provi- 
dence, leads  them  to  ibrget,  or  to  doubt,  or  to  deny 
both.  But  if  they  do  see  and  acknowledge  God  in  his 
providence,  yet  they  entirely  misconstrue  it.  Since 
lie  causes  his  sun  to  shine  and  his  rain  to  fall  on  the  evil 
as  well  as  on  the  good;  and  since  he  causes  all  things 
to  come  alike  to  the  evil  as  well  as  to  the  good,  they 
thence  conclude,  that  he  loves  them  all  alike,  and  will 
ti-eat  them  all  alike  in  a  future  world,  as  well  as  this. 
Because  he  does  not  execute  vengeance  speedily,  they 
presumptuously  imagine  he  never  will ;  and  because  he 
waits  to  be  gracious,  they  (latter  themselves,  that  his 


SERMON  XIIL  211 

patience  and  forbearance  will  never  end.  His  good- 
ness instead  of  leading  them  to  repentance,  leads  them 
to  impenitence,  unbelief  and  presumption.  Though 
the  ii'owns  of  providence  sometimes  awaken  their 
fears,  jet  they  more  commonly  excite  their  enmity  and 
opposition  to  his  righteous  treatment.  So  that  they 
are  constantly  and  insensibly  stumbUng  over  both  the 
smiles  and  frowns  of  providence. 

4.  Sinners  are  insensible,  that  their  common  employ- 
ments are  dangerous  objects,  over  which  they  are 
stumbling  and  falling.  They  are  apt  to  think,  that 
while  they  are  industriously  pursuing  their  lawful  call- 
ings, they  are  in  the  path  of  duty  and  safety.  Their 
secular  concerns  habitually  engross  their  thoughts  and 
ailections,  and  cement  their  hearts  to  the  world- 
Though  they  are  commanded  to  do  every  thing  heartily 
to  the  Lord,  and  whether  they  eat,  or  drink,  or  what- 
ever they  do,  to  seek  the  glory  of  God  ;  and  though 
they  are  forbidden  to  love  the  world  and  the  things  of 
the  world  ;  yet  they  do  every  thing  for  themselves,  and 
labour  solely  for  the  meat  that  perisheth.  But  whik 
they  are  habitually  indulging  their  selfish  feelings,  they 
are  wholly  insensible,  that  the  ploughing  of  the  wicked 
is  sin,  and  that  their  worldly  motives  in  their  worldly 
pursuits  are  leading  them  to  ruin.  Their  daily  cares 
and  concerns  continually  divert  their  attention  and  af- 
fections from  all  invisible  and  eternal  objects.  All 
earthly  objects  serve  to  make  them  earthly-minded. 
They  cannot  serve  God  and  mammon.  For  while  they 
are  laying  up  treasures  for  themselves,  they  are  not 
rich  towards  God,  and  yet  know  not,  that  they  are 
wretched,  and  miserable,  and  poor,  and  blind,  and  na- 
ked. They  are  so  blind  to  the  selfish  and  sinful  mo- 
tives of  their  own  hearts,  in  their  common  secular  con- 
cerns, that  all  their  worldly  employments  are  insensibly 
leading  them  in  the  path  to  destruction. 

5.  Tliey  are  no  less  blind  to  the  nature  and  tendency 
of  their  reliirious  performances.  Though  some  sinnero 
do  not  perform  any  duties  of  religion  externally,  and 
of  course,  do  not  place  any  dependence  upon  them  ; 


212  &EKMON  xTir. 

yet  there  are  many,  who  statedly  read  the  bibie,  call 
upon  God,  and  attend  the  rehgious  duties  of  the  sanc- 
tuary.    These  externals  of  rehgion  they  seriously,  and 
as  they  imagine,  conscientiously  perform,  while  their 
hearts  are  far  from  God.     By  maintaining  these  forme 
of  religion,  they  are  so  blind  as  to  think,  that  they  are 
really  doing  their  duty  and  performing  a   reasonable 
and  acceptable    service  to   their    maker.       So  Paul 
thought   before  he  became  acquainted  v.ith  his  own 
heart ;  and  so  the  young  man  in  the  gospel  thought,  who 
said  he  had  kept  all  the  commandments  of  God  ;  and 
so  all  moral  sinners  think.     They  trust  in   themselves 
that  they  are  righteous, and  shall  be  saved,  because  they 
are  better  than  others.     Their  religious  performances 
encourage  and  animate  them  to  pursue  a  way  which 
seemeth  right  in  their  own  eyes,  though  the  end  thereof 
be  the  way  to  death.     They  have  no  suspicion,  that 
their  supposed  prayers,  and  duties,  and  good  works, 
are  an  abomination  to  the  Lord,  and   leading  them  to 
endless  darkness  and  despair.     Such  was  the  deplora- 
ble case  of  the  self-righteous  and  bhnded  Jews,  for 
■whose  salvation  the  apostle  fervently  prayed.     "  Bre- 
thren, my  heart's  desire,  and  prayer  to  God  for  Israel 
is,  that  they  might  be  saved.     For  1  bear  them  record, 
that  they  have  a  zeal   of  God,  but  not   according  to 
knowledge.     For  they  being  ignornnt  of  God's  right- 
eousness, and  going  about  to  establish  their  own  right- 
eousnces,  have  not  submitted  themselves  to  the  right- 
eousness of  God."     They  were  blind  to  the  character 
of  God  and  to  the  deep  depravity  of  their  own  hearts, 
which  made  them  insensible,  that  they  were  stumbling 
over  their  religious  duties,  and  falling  to  rise  no  more. 
Some  of  the  most  amiable  sinners  are  thus  walking  and 
groping  in  the  dark  path  to  destruction,  while  they  are 
tbndly  expecting  they  shall  eventually  reach  the  king- 
dom of  glory. 

6.  The  moral  blindness  of  sinners  insensibly  leads 
them  to  stumble  at  the  preaching  they  hear.  They 
often  love  to  hear  the  gospel  preached,  and  cherish  a 
pleasing  hope,  that  it  will  sooner  or  later  prove  a  savor 


SERMON  XIII,  213 

of  life  unto  life  to  them.  God  says  of  the  sinners  in 
Zion,  "They  seek  me  daily,  and  delight  to  know  my 
■ways.  They  ask  of  me  the  ordinances  of  justice  ; 
they  take  delight  in  approaching  to  God."  They  of- 
ten go  to  the  house  of  God,  with  a  serious  intention  to 
hear  for  their  lives,  and  not  to  be  hearers  only,  but 
doers  of  the  w  ord.  But  walking  in  darkness  under  the 
blinding  iniluence  of  their  unholy  hearts,  they  either 
misunderstand,  or  misapply,  or  oppose  the  truths  they 
hear.  If  preachers  point  out  one  stumbling  block, 
they  will  blindly  stumble  over  another.  If  they  warn 
them  against  one  false  way,  they  will  blindly  run  into 
another.  If  they  clearly  show  them,  that  by  pursuing 
their  present  course,  they  must  certainly  perish  ;  yet 
they  will  persist  in  their  delusion,  and  risk  the  fatal 
consequences.  They  stumble  at  the  most  alluring  and 
most  alarming  truths  exhibited  before  them  and  incul- 
cated upon  them.  The  morally  blinded  stumble  at 
the  very  same  truths,  which  the  morally  enlightened 
believe  to  the  saving  of  their  souls.  The  apostle 
Paul  says  that  the  unbelieving  Jews  "  stumbled  at  that 
stumbling-stone  and  rock  of  offence,  which  God  had 
laid  in  Zion."  And  the  apostle  Peter  repeats  the  same 
divine  declaration  concerning  blind  and  impenitent 
sinners.  "  Wherefore  also  it  is  contained  in  the  scrip- 
ture, Behold,  1  lay  in  Sion  a  chief  corner-stone,  elect, 
precious  :  and  he  that  bclieveth  on  him  shall  not  be 
confounded.  Unto  you  therefore  who  believe  he  is 
precious  ;  but  unto  them  who  be  disobedient,  the  stone 
which  the  builders  disallowed,  the  same  is  made  the 
head  of  the  corner,  a  stone  of  stumbling,  and  a  rock  of 
offence,  even  to  them  who  stumble  at  the  word,  being 
disobedient,  whereunto  also  they  were  appointed." 
But  those  who  hear  and  disbelieve  the  gospel  have  no 
idea,  that  they  stumble  at  it,  and  are  highly  displeased, 
■when  they  are  charged  with  it.  "  Jesus  said,  For 
judgment  I  am  come  into  this  world  :  that  they  which 
see  not,  might  see  ;  and  that  they  who  see,  might  be 
made  blind.     And  some  of  the  Pharisees  who  were 


214  SERMON    XIII. 

with  him  heard  these  words,  and  said  unto  him,  are  we 
bhnd  also  ?"  I  must  add, 

7.  That  sinners  are  bhnd  to  the  blindness  of  their 
own  hearts,  which  are  insensibly  leading  them  to 
blackness  and  darkness  forever.  Their  hearts  are  de- 
ceitful above  all  things,  and  desperately  wicked.  The 
deceitfulness  of  the  heart  leads  them  to  think  they  in- 
tend right,  when  they  act  wrong,  and  that  their  hearts 
are  better  than  their  actions.  Though  they  know,  that 
their  hearts  are  sometimes  as  bad  as  their  actions,  and 
even  worse,  still  they  think  there  is  some  goodness 
in  their  hearts,  upon  which  they  place  great  depen- 
dence. They  trust  in  their  own  hearts  to  dispose  them 
to  reform,  to  repent,  and  to  believe,  and  finally  obtain 
pardoning  mercy.  And  this  confidence  in  the  good- 
ness of  their  own  hearts,  removes  all  fear  of  future  and 
eternal  misery.  But  if  they  are  constrained  to  see  the 
badness  of  their  hearts,  they  will  plead  the  badness  of 
their  hearts,  as  an  excuse  for  hating  God,  for  rejecting 
the  offers  of  mercy,  and  for  remaining  in  impenitence 
and  unbelief,  not  knowing  that  these  self-justifying 
pleas  have  a  direct  tendency  to  destroy  them  for  ever. 
They  are  every  day  stumbling  over  their  own  hearts, 
which  are  deceitfully  and  insensibly  leading  them  in 
the  broad  and  smooth  way  to  endless  darkness  and 
despair. 

IMPROVEMENT. 

1.  If  smners  are  so  blind  and  insensible  to  the  dan- 
gerous objects  with  which  they  arc  surrounded,  and 
over  which  they  are  stumbling,  it  is  not  strange,  that 
they  generally  live  so  securely  and  joyfully.  It  has  al- 
ways appeared  strange  as  well  as  grievous  to  the  god- 
Jy,  to  see  the  ungodly  live  securely  and  joyfiilly,  though 
under  a  sentence  of  death,  and  continually  exposed  to 
the  wrath  to  conir.  Job  was  surprised  to  see  the 
wicked  spend  their  days  in  wealth,  in  joy,  and  in  fes- 
tivity. David  was  ;;ricved  at  the  prosperity  of  the 
wicked,  and  could  not  acconnt   for  their  not  being  in 


SERMON  XIII.  215 

trouble,  like  other  men.  Amos  was  astonished  to  see 
tlie  sinners  in  Zion  live  in  ease,  put  far  away  the  evil 
clay,  lie  upon  beds  ol"  ivory,  and  stretch  themselves  up- 
on their  couches,  and  eat  the  lambs  out  of  the  flock,  and 
the  calves  out  of  the  midst  of  the  stall,  to  chant  to  the 
sound  of  the  viol,  and  invent  to  themselves  instruments 
of  iiiusick  like  David,  drink  wine  in  bowls,  and  anoint 
themselves  with  the  chief  ointments.  Not  only  this,  but 
every  other  class  of  impenitent  sinners  appear  to  live. 
in  more  ease  and  security,  than  any  other  persons  in  the 
world.  Though  sinners  widely  differ  from  one  another 
in  a  great  many  respects ;  yet  in  one  respect  they  are 
very  much  alike.  They  generally  live  without  God  iu 
the  world,  and  without  i'ear  of  his  future  and  eternal 
wrath.  Such  stupidity  in  rational  and  immortal  crea- 
tures, who  knov/  that  they  are  probationers  for  eterni- 
ty, seems  very  strange,  and  cannot  be  accounted  for 
upon  any  other  ground,  than  that  moral  blindness  and 
darkness  in  which  they  are  all  involved.  Though  they 
have  eyes,  they  cannot  see ;  though  they  have  ears^ 
they  cannot  hear ;  though  they  have  hearts,  they  can- 
not perceive ;  and  though  they  are  told  that  they  are 
blind  and  walking  in  darkness  upon  the  brink  of  de- 
struction, they  will  not  believe  it.  Though  they  are 
continually  stumbling  at  the  things  of  the  world,  the- 
men  of  the  world,  and  the  god  of  the  world,  they  know- 
not  at  what  they  stuuible  ;  but  imagine  they  are  walking 
safely.  And  it  is  not  strange,  that  those  who  see  no  dan- 
ger, sliould  fear  no  danger.  Where  is  tlie  sinner  who  fears 
that  the  god  of  this  world,  or  the  men  of  this  world,  or 
that  his  own  heart  will  destroy  him  ?  Where  is  the  sinner 
who  fears  that  he  is  every  day  preparing  himself  for 
final  perdition?  Or,  where  is  the  sinner,  who  does  not 
live  securely  and  even  joyfully,  notwithstanding  all  he 
has  ever  read,  or  heard  aijout  his  depravity,  his  guilt, 
or  his  danger?  Where  is  the  sinner  who  is  afraid  of 
leading  the  blind,  or  of  being  led  by  the  blind?  And 
why  should  tliis  appear  strange,  since  blindness  has 
happened  to  all  sinners,  which  makes  them  insensible 
of  the  objects,  over  which  they  are  continually  stumb- 


216  SERMON    XIII. 

ling  and  falling?  The  carelessness  and  stupidity  of 
sinners  is  a  visible  demonstration  of  their  moral  bhnd- 
ness  to  all  moral  objects.  Those  who  deny  the  moral 
blindness  of  sinners,  discover  their  own  moral  blind- 
ness, and  maintain  a  doctrine,  which  not  only  scripture 
condemns,  but  universal  observation  refutes.  Nothing 
but  this  moral  blindness  can  account  for  the  conduct 
of  the  great  majority  of  mankind,  who  are  crying  peace 
and  safety,  while  exposed  to  instant  destruction. 

2.  If  all  sinners  are  involved  in  such  moral  darkness^ 
as  makes  them  insensible  of  their  dangerous  and  per- 
ishing condition ;  then  it  is  not  strange,  that  they  are 
so  displeased  at  having  their  danger  clearly  pointed 
out.  This  tends  to  interrupt  their  present  peace  and 
comfort,  and  to  destroy  all  their  future  hopes  and  pros- 
pects of  happiness.  If  they  are  once  made  to  realize 
their  danger  of  the  damnation  of  hell,  their  ease,  secu- 
rity, and  joy  are  completely  destroyed.  They  cannot 
bear,  therefore,  to  hear  the  plain  truth,  respecting  their 
wretchedness  and  guilt.  The  experiment  has  been 
often  made;  and  the  effects  have  been  recorded  by 
the  pen  of  inspiration.  Sinners  could  not  bear  to  hear 
the  plain  preaching  of  the  prophets,  nor  the  plain 
preaching  of  Christ,  nor  the  plain  preaching  of  the 
apostles.  Those  preachers  did  not  make  danger,  they 
only  pointed  out  danger  so  plainly,  that  sinners  could 
not  help  seeing  it.  It  was  this  that  excited  their  bit- 
terest complaints  and  most  sensible  opposition.  The 
truth  is  still  the  same,  and  sinners  still  feel  the  same 
opposition  to  it,  when  set  in  the  same  light.  They  can- 
not bear  to  hear  of  their  moral  blindness,  nor  of  the 
danger  to  which  it  exposes  them  both  in  this  life  and 
the  life  to  come.  They  cannot  bear  to  hear  that  they 
are  walking  in  darkness,  and  know  not  at  what  they 
stumble,  nor  the  fatal  consequences  of  stumbling.  But 
they  have  no  reason  to  complain  of  those  who  clearly 
point  out  their  danger.  It  is  an  act  of  kindness  to  point 
out  the  danger  to  which  a  blind  man  is  exposed,  and 
to  direct  a  man  who  is  lost  to  the  right  road  from 
which  he  is  wandering.     Sinners  are  really   walking 


SERMON  XIII.  .217 

in  the  path  of  the  destroyer,  who  is  leading  them  cap- 
live  at  his  will ;  they  arc  really  groping  in  darkr>ess, 
and  wandering  from  the  strait  and  narrow  path  to 
eternal  life,  and  must  perish  unless  they  are  made  to 
see  and  avoid  the  dangers  with  which  they  are  sur- 
rounded. But  they  will  not  take  one  step  to  avoid 
danger  until  they  see  it;  and  they  will  not  see  it  if  they 
can  possibly  help  seeing  it.  This  all  faithful  teachers 
know,  and  therefore  feel  themselves  under  indispensa- 
ble obligation  to  show  them  their  danger  in  the  plain- 
est and  most  impressive  manner.  They  watch  for 
souls,  as  those  who  must  give  account,  and  stand  res- 
ponsible if  any  perish  through  their  neglect,  or  unfaith- 
fulness. They  are  to  warn  sinners  of  their  danger, 
whether  they  will  hear,  or  whether  they  will  forbear, 
whether  they  are  pleased,  or  displeased.  And  if  they 
do  hear,  they  will  be  thankful  for  the  most  solemn 
warnings  and  the  most  searching  truths,  addressed  to 
their  consciences.  They  will  find  that  the  truths 
which  they  most  hated  and  opposed,  did  them  the 
most  good. 

3.  if  sinners  are  blind  to  the  objects,  which  are  in- 
sensibly leading  them  to  destruction  j  then  they  are  in 
extreme  danger  of  being  finally  lost.  All  things  con- 
spire to  destroy  them,  because  they  abuse  all  things, 
with  which  they  are  connected  and  concerned.  Pros- 
perity tends  to  destroy  them.  If  God  treats  them 
kindly,  and  pours  the  blessings  of  providence  in  their 
bosoms,  they  are  disposed  to  abuse  every  favour  they 
enjoy.  If  God  frowns  upon  them,  and  subjects  them 
to  every  species  of  adversity  they  will  murmur  and 
complain,  and  abuse  his  holy  and  righteous  chastise- 
ments. If  he  uses  the  best  means  of  grace  with  them, 
they  will  abuse  them,  and  take  encouragement  from 
them  to  continue  in  impenitence  and  unbelief  If  he 
waits  to  be  gracious  to  them,  and  spares  their  lives 
and  their  health,  they  will  live  to  themselves,  and  not 
to  him.  If  he  alarms  their  fears,  and  they  cannot  for- 
bear to  read  and  hear,  seek  and  strive  to  escape  future 
and  eternal  mjserv,  they  will  trust  in  themselves  that 
20 


218  SERMON     illl 

they  aic  vigliteoub,  and  on  that  account,  reluse  to  oub- 
mit  to  the  self-denying  terms  ot"  salvation.  The  more 
they  tliink,  and  say,  and  do  themselves,  and  the  more 
is  said  to  them  and  done  for  them,  the  more  their  dark- 
ness increases,  and  the  more  stumbling  blocks  they 
meet  with.  Their  path  is  like  the  setting  sun,  which 
withdraws  every  beam  of  light  from  the  eye,  and  leaves 
every  one  in  total  darkness.  This  they  iind  to  be  true, 
by  their  own  experience,  as  they  pass  from  childhood 
to  youth,  from  youth  to  manhood,  and  from  manhood  to 
old  age,  whether  they  have  lived  in  security,  or  whe- 
ther they  have  lived  in  bondage  through  fear  of  death. 
As  nothing  has  served  to  remove  their  darkness,  but 
every  thing  has  served  to  increase  it,  so  every  thing  is 
armed  against  them,  and  threatens  their  final  ruin.  li 
you  should  ask  any  sinner  of  any  age,  character  or  con- 
dition, w hether  the  path  in  which  he  is  now  walking, 
grows  any  lighter,  or  liis  prospects  of  future  and  eter- 
nal happiness  any  brighter,  he  will  answer,  no;  but 
the  longer  he  lives,  his  path  grows  darker  and  darker. 
And  the  most  aged  sinner  walks  in  the  greatest  dark- 
ness, and  is  most  exposed  to  stumble  and  fall,  and  rise 
no  more.  Thick  clouds  and  darkness  are  gathering 
fast  over  the  paths  of  sinners,  and  all  things  are  con- 
spiring to  increase  the  danger  of  being  finally  lost. 
There  is  not  a  gleam  of  hope  in  their  case  from  men  or 
means.  These  have  proved  inefTectual,  and  they  will 
continue  to  be  inetlectual,  though  Paul  plant  and 
A  polios  water,  unless  God  sees  fit  to  give  an  increase, 
which  he  has  delayed  to  do,  and  may  delay  to  do  until 
the  day  of  their  death,  and  they  close  their  eyes  in 
everlasting  darkness.  And  this  truth,  like  every  other 
truth  they  have  ever  heard,  may  prove  a  stumbling 
block,  and  an  occasion  of  their  endless  destruction. 
4.  If  sinners  are  constantly  growing  blinder  and 
blinder,  and  more  and  more  insensible  of  the  things, 
wiiich  are  leading  them  to  ruin  :  then  they  are  entirely 
in  the  sovereign  hand  of  Tiod,  who  may  save  or  destroy 
them,  according  to  his  holy  and  righteous  pleasure.  Jt 
it  not  of  him  that  willeth.  nor  of  him  that  runneth,  but 


SERMON   Kill.  2J9 

of  God,  who  sheweth  mercy.  And  he  lias  mercy  on 
whom  he  will  liave  mercy,  and  compassion  on  whom  he 
will  have  compassion,  and  whom  he  will  he  hardeneth. 
This  prerogative  belongs  to  him,  and  he  solemnly  de- 
clares that  he  will  exercise  it.  "  See  now  that  I,  even 
I,  am  he,  and  there  is  no  God  with  me  :  1  kill,  and  1 
make  alive  ;  I  wound,  and  I  heal  :  neither  is  there  any 
that  can  deliver  out  of  my  hand."  Sinners  would  fain 
flee  out  of  his  hand,  and  the  false  friends  of  sinnei^ 
would  fain  take  them  out  of  his  hand,  but  this  is  im- 
possible. And  their  real  friends  have  no  disposition 
to  take  them  out  of  his  hand,  but  cheerfully  resign  them 
to  his  sovereign  disposal.  Though  sinners  are  apt  to 
think  it  is  extremely  hard,  that  God  should  hold  them 
in  his  sovereign  hand,  yet  it  is  entirely  owing  to  the 
blindness  of  their  hearts,  that  they  think  so.  For  it  is 
the  dictate  of  their  own  reason  and  conscience,  that 
they  deserve  everlasting  misery,  and  that  God  would 
be  just  and  even  amiable  in  making  them  the  vessels 
of  his  everlasting  wrath ;  and  that  without  being  recon- 
ciled to  his  amiable  sovereignty,  they  cannot  be  happy 
either  in  this  world,  or  the  next.  It  is  vain  and  dan- 
gerous, therefore,  to  say  or  do  any  thing,  which  tends 
to  make  sinners  believe,  that  they  can  find  any  path  to 
heaven,  in  which  divine  sovereignty  will  not  meet  them, 
and  in  which  they  can  arrive  to  heaven,  without  being 
cordially  reconciled  to  it.  This,  however,  is  too  often 
attempted,  by  those  who  deny  the  doctrine  of  divine 
sovereignty,  and  by  those  who  profess  to  believe  it,  but 
never  plainly  and  fully  preach  it.  It  is  easy  to  bring 
sinners  out  of  any  darkness,  but  that  which  arises 
from  divine  sovereignty  ;  for  it  is  easy  to  make  them  see, 
that  there  is  nodilficulty  in  the  way  of  their  salvation, 
but  what  with  their  natural  hearts,  they  can  surmount, 
if  they  are  not  obliged  to  exercise  unconditional  sub- 
mission to  divine  sovereignty.  They  are  often  willing 
to  do  any  thing  and  every  thing  else,  rather  than  to  be 
forever  miserable,  but  this  they  say  and  feel,  that  they 
cannot  do.  But  it  is  vain  and  dangerous  to  tell  them, 
that  they  need  not,  and  ought  not,  to  do  this.     Whether 


^20  SERMON    Xiir. 

they  see  it,  or  their  teachers  see  It,  or  not,  tiiey  are  ill 
the  sovereign  hand  of  God,  and  they  must  see,  and  be- 
lieve, and  love  this  truth,  or  they  can  never  truly  love 
and  enjoy  God.  If  they  finally  stumble  at  this  truth, 
they  stumble,  never  to  rise  again.  And  no  means 
that  men  can  use,  and  no  light  that  they  can  exhibit, 
can  prevent  their  stumbling  and  perishing. 

5.  Since  sinners  are  walking  in  darkness  and  blind 
to  every  thing,  which  is  insensibly  leading  them  to 
destruction,  it  is  owing  to  the  distinguishing  and  asto- 
nishing grace  of  God,  that  any  are  saved.  Their 
darkness  is  irremovable  by  any  human  means,  and  all 
external  objective  light  seems  to  increase  it.  Their 
eyes  have  they  closed,  and  will  not  open  them,  and 
God  might  justly  leave  them  to  walk  in  their  own  cho- 
sen way  of  darkness,  ft  is  therefore,  mere  sovereign 
and  distinguishing  grace  in  God,  who  caused  the  light 
at  first  to  shine  out  of  darkness,  to  shine  in  their  hearts, 
and  give  them  the  light  of  the  knowledge  of  his  glory, 
in  the  face  of  Jesus  Christ.  When  God  calls  any 
out  of  darkness  into  his  marvellous  light,  they  never 
fail  gratefully  to  acknowledge  his  undeserved  and 
distinguishing  mercy.  It  looks  astonishing,  that  they 
should  be  taken,  while  others  are  left. 

6.  This  subject  now  calls  upon  all  to  inquire  whe- 
ther they  have  ever  been  made  the  subjects  of  God's 
special  grace.  Have  they  ever  found  themselves 
walking  in  darkness  ?  Has  their  darkness  ever  been 
removed  ?  and  is  their  present  path,  like  the  shining 
light,  and  shining  more  and  more  unto  the  perfect  day  ? 
Docs  the  present  state  of  sinners  here  appear  to  you 
very  dangerous  and  deplorable  ?  Do  you  take  pains  to 
remove  stumbling  blocks  ?  They  are  thrown  in  from 
every  quarter. 

7.  Let  the  blind  and  deaf  immediately  perform  the 
duty,  which  God  expressly  enjoins  upon  them.  "  Hear, 
ye  deaf;  and  look,  ye  blind,  that  ye  may  see."  This 
command  you  are  bound  to  obey,  and  if  ye  refuse  to 
obey,  God  will  eventually  say,  "  Bring  forth  the  blind 


SERMON   XIII.  221 

people  that  have  eyes,  and  the  deaf  that  have  ears," 
that  they  may  hear  their  sentence  of  6nal  condemna- 
tion and  see  and  take  the  place  of  their  eternal  pun- 
ishment. 


SERMON  XIV. 

THE    PLEA    OP    SINNERS     AGAINST    ENDLESS    PUNISHMENT. 


ISAIAH,  XLI.   21. 

Produce  your  cause,  saith  the  Lord ;  bring  forth  your  strong  reasons, 
saith  the  King  of  Jacob. 

Ever  since  the  first  apostacy  of  mankind,  they  have 
been  disposed  to  contend  with  God,  respecting  his 
character,  his  laws,  and  government.  They  have  call- 
ed in  question  his  sovereignty,  his  justice,  and  even  his 
goodness.  They  have  complained  of  the  precepts  and 
penalties  of  his  holy  and  righteous  laws.  They  have 
arraigned  the  justice  and  equity  of  his  government, 
and  said,  that  the  ways  of  the  Lord  are  not  equal. 
But  God  has  always  been  willing  to  meet  their  com- 
plaints and  settle  the  controversy  between  them,  upon 
the  most  just  and  solid  grounds.  By  Micah,  he  chal- 
lenges them  to  the  contest.  "  Hear  ye  now  what  the 
Lord  saith ;  arise,  contend  before  the  mountains,  and 
let  the  hills  hear  thy  voice.  Hear  ye,  O  moun- 
tains, the  Lord's  controversy,  and  ye  strong  founda- 
tions of  the  earth :  for  the  Lord  hath  a  controversy 
with  his  people,  and  he  will  plead  with  Israel.  O  my 
people,  what  have  I  done  unto  thee  ?  and  where- 
in have  1  wearied  thee  ?  testify  against  me."  By 
Isaiah  in  the  text  he  calls  upon  them  to  reason 
the  case  with  him  fairly.  "  Produce  your  cause, 
saith  the  Lord  ;  bring  forth  your  strong  reasons,  saith 
the  King  of  Jacob."  God  seems  to  take  it  for  granted, 
that  those  who  call  in  question  the  excellence  of  his 
character,  and  the  rectitude  of  his  laws  and  govern- 
ment, suppose  Ihat  they  have  reasons,  and  even  strong 
reasons  for  their  erroneous  feelings  and  opinions.     It  is- 


SERMON  XIV.  22ii 

Hue  that  some  who  imbibe  false  and  dangerous  opinions 
in  reUgion,  choose  to  conceal  them  for  a  time  at  least; 
but  those  who  avow  their  errours  profess  to  have,  and 
presume  to  offer,  what  they  deem  strong  reasons  for 
their  religious  errours.  Scepticks,  atheists,  and  deists, 
profess  to  have  what  they  deem  strong  reasons  for 
their  various  opinions,  and  often  produce  them. 
Tliougli  Universalists  formerly  chose  to  confine  their 
peculiar  sentiments  in  their  own  breasts;  yet  lately, 
they  are  very  free  to  write,  to  preach,  and  to  publish 
their  errours,  and  bringforth  their  strong  reasons  in  sup- 
port of  them.  It  is,  therefore,  my  present  design,  to 
meet  this  class  of  errourists,  and  examine  the  force  of 
their  strong  reasons^  and  see  whether  tliey  are  sufficient 
to  support  the  peculiar  doctrine,  which  they  build  up- 
on them.  I  propose  to  examine  the  five  following  prin- 
ciples, upon  which  they  argue  in  favour  of  their  pecu- 
liar doctrine. 

1.  The  universal  goodness  of  God. 

2.  The  universal  atonement  of  Christ. 

3.  The  universal  offers  of  salvation. 

4.  The  univeral  goodness  of  mankind. 

5.  Their  universal  punishment  in  tliis  life. 

These,  I  presume,  tficy  will  all  allow,  are  the  strong- 
est reasons  tliey  have  in  support  of  the  doctrine  of  uni- 
versal salvation,  and  those  upon  which  they  most  con- 
fidently rely. 

1.  Let  us  inquire  whether  it  can  ho  lairly  inferred 
from  the  universal  goodness  of  God,  that  he  will  finally 
save  all  men.  It  is  readily  granted,  that  the  goodness 
of  God  extends  to  all  intelligent  creature>,  and  even  to 
all  creatures  that  possess  the  least  sensibility  or  capa- 
city of  enjoying  happiness,  or  sulFering  pain.  He  is 
good  unto  all,  and  his  tender  mercies  arc  over  all  his 
works.  His  goodness  consists  in  the  love  of  benevo- 
lence, and  in  the  love  of  complacence.  His  love  of 
benevolence  is  universal,  and  extends  to  all  creatures, 
without  any  respect  to  their  moral  characters.  He 
values  the  happiness  ot"  every  individual  according  to 
its  worth,  whether  he  has  a  iiood  moral  character,  or  a 


224  SERMON  XIV. 

bad  moral  characler,  or  no  moral  character  at  all.  He 
values  the  happiness  of  angels  according  to  its  worth, 
the  happiness  of  mankind  according  to  its  worth,  the 
happiness  of  the  spirits  in  prison  according  to  its  worth, 
and  the  happiness  of  all  percipient  creatures  according 
to  its  worth.  His  universal  benevolence,  therefore,  is 
impartial.  He  values  the  happiness  of  angels  more 
than  the  happiness  of  men,  the  happiness  of  men  more 
than  the  happiness  of  the  inferiour  creation,  because 
angels  are  more  capable  of  enjoying  happiness  than 
men,  and  men  are  more  capable  of  enjoying  happiness 
than  animals  and  insects.  His  universal  goodness  is 
also  disinterested.  He  loves  all  his  creatures,  with  be- 
nevolence, because  he  loves  happiness  simply  consi- 
dered, whether  it  tends  to  promote  his  own  felicity,  or 
not.  And  since  his  benevolence  is  universal,  impartial, 
and  disinterested,  he  must  love  the  good  of  all  his  crea- 
tures, more  than  the  good  of  any  individual,  or  any  in- 
dividuals ;  and  consequently  must  be  disposed  to  give 
up  the  good  of  any  individual  or  individuals,  for  the 
sake  of  promoting  the  greatest  good  of  the  universe. 
It  is  the  natural  tendency  of  impartial  love  to  treat 
every  object  according  to  its  worth.  If  a  rich  man 
sees  his  house  on  fire,  and  values  every  article  in  it  ac- 
cording to  its  wortli,  but  cannot  save  them  all,  which 
will  he  give  up  to  save  the  rest  ?  There  is  no  doubt  in 
this  case,  but  he  vv  ill  give  up  the  lumber  and  least  va- 
luable articles,  and  pass  through  one  apartment  after 
another,  and  seize  his  desk,  which  contains  his  silver 
and  gold,  and  most  valuable  papers,  while  he  suffers 
all  the  other  articles  to  be  consumed  in  the  ilames. 
Or  if  his  dearest  friends  and  connections  are  to  be  pre- 
served, will  he  not  seek  to  save  these,  rather  than  his 
property  ?  His  impartial  benevolence,  in  this  situation, 
would  be  guided  and  governed  by  his  wisdom.  Apply 
this  to  the  universal,  impartial,  and  disinterested  be- 
nevolence of  the  kind  parent  of  the  universe.  Must 
not  his  universal,  impartial  and  disinterested  love  to 
the  happiness  of  all  his  creatures  lead  him  to  seek  the 
greatest  happiness  of  all,  and  if  necessary  for  that  pur- 


st:iLMON  XIV.  225 

pose,  to  sacrifice  the  happiness  of  individuals  to  the 
happiness  of  the  whole  ?  And  now  who  durst  to  sajv 
but  that  God,  in  his  universal  goodness,  guided  by  his 
perfect  tcisdoni,  d'\d  see  best  to  decree  before  the  foun- 
dation of  the  world,  that  part  of  the  angels  should  be 
for  ever  holy  and  happy,  and  part  of  the  angels  should 
be  for  ever  unholy  and  miserable,  and  part  of  mankind 
should  be  for  ever  holy  and  happy,  and  part  for  ever  un- 
holy and  miserable  ?  And  if  God  did  see  it  to  be  wisest 
and  best  to  elect  some  angels  and  some  men  to  eternal 
life,  and  reprobate  some  angels  and  some  men  to  end- 
less death,  who  durst  to  say,  that  it  was  inconsistent 
with  his  universal  goodness  and  wisdom  thus  to  elect 
and  thus  to  reprobate  some  angels  and  some  men  ? 
There  is,  therefore,  no  force  at  all  in  the  argument 
drawn  from  the  universal  goodness  of  God,  to  prove 
the  doctrine  of  universal  salvation.  It  is  just  as  con- 
sistent with  the  universal  benevolence  of  God,  to  make 
men  miserable  in  a  future  state,  as  in  this  present  evil 
world,  where  he  inflicts  ten  thousand  temporal  evils 
and  calamities  upon  them.  The  universalists  themselves 
could  see  no  plausibility  in  their  argument  drawn  from 
the  universal  benevolence  of  God,  if  they  did  not  de- 
signedly or  undesignedly  overlook  the  distinction  be- 
tween God's  love  of  benevolence  and  love  of  compla- 
cence. Though  God's  love  of  benevolence  be  univer- 
sal, yet  his  love  of  complacence  is  not,  but  confined  to 
those  only  who  bear  his  moral  image,  and  possess  the 
same  benevolent  spirit  that  he  possesses.  He  loves 
them  that  love  him  with  the  love  of  complacence,  but 
liates  all  those  who  hate  his  holy  and  amiable  charac- 
ter. Accordingly,  he  declares  in  his  word,  that  "he 
that  ])elieveth  and  is  baptised,  shall  be  saved  ;  but  he 
that  belicveth  not  shall  be  damned."  God  always  did 
and  always  will  love  Judas  with  the  love  of  benevo- 
lence, but  never  did  and  never  will  love  him  with  the 
love  of  complacence.  If  the  advocates  for  universal 
salvation  could  prove,  that  God  loves  all  his  unholy 
creatures  with  the  love  of  complacence,  they  might 
fairly  infer  that  he  will  make  them  all  finally  and  for 
29 


226  SERMON    XIV. 

ever  happy ;  but  they  have  no  right  to  draw  this  infer- 
ence from  his  universal  benevolence. 

2.  Let  us  inquire  whether  the  universal  atonement  of 
Christ  affords  a  solid  argument  in  favour  of  the  univer- 
sal salvation  of  mankind.  The  scripture  plainly  teach- 
es us,  that  Christ  did  die  on  the  cross,  to  make  atone- 
ment for  the  sins  of  the  whole  world.  Christ  himself 
said,  "he  came  to  give  his  life  a  ranson  for  many." 
Wiien  John  saw  Jesus  coming  to  him,  he  said,  "  Behold 
the  Lamb  of  God,  which  taketh  away  the  sin  of  the 
world."  Paul  said,  "  There  is  one  God,  and  one  Me- 
diator between  God  and  man,  the  man  Christ  Jesus; 
who  gave  himself  a  ransom  for  all."  Again  he  said, 
"We  see  Jesus,  who  was  made  a  little  lower  than  the 
angels,  for  the  suffering  of  death  crowned  with  glory 
and  honour  ;  that  he,  by  the  grace  of  God,  should  taste 
death  for  every  man."  And  the  apostle  John  said,  «  If 
any  man  sin,  we  have  an  advocate  with  the  Father, 
Jesus  Christ  the  righteous.  And  he  is  the  propitiation 
for  our  sins ;  and  not  for  ours  only,  but  also  for  the  sins 
of  the  whole  world."  These  passages  of  scripture 
plainly  prove,  that  Christ  died  in  the  room  of  all  man- 
kind, and  made  atonement  for  every  man,  without  a 
single  exception.  He  died  as  much  for  Judas  as  for 
Paul.  But  we  have  no  right  to  conclude,  that  because 
he  died  to  make  atonement  for  all  men,  that  all  men 
will  be  saved.  And  the  advocates  for  universal  salva- 
tion, would  see,  in  a  moment,  that  no  argument  could 
be  fairly  drawn  from  the  universal  atonement  of  Christ, 
in  favour  of  their  doctrine,  if  they  would  only  consider 
the  nature  of  his  atonement.  Tlie  sins  of  men  were  not 
transferred  to  him,  nor  was  he  punished  for  their  sins. 
He  suffered,  indeed,  for  them;  but  his  sufferings  did 
not  pay  the  debt  of  suffering,  which  they  owed  to  di- 
vine justice.  They  still  deserve  to  suffer  the  penalty 
of  thn.t  law,  which  they  have  transgressed,  and  which 
penalty  he  did  not  sufTer,  and  wliich  if  he  had  suffered 
woub'  not  have  taken  away  their  desert  of  punishment. 
Sin  is  no'  of  the  lUiljre  of  a  pecuniary  debt,  which  one 
person  can  pLj-  for  pnother,  by  suffering.     The  atone- 


SERMON    XIV.  227 

ment  of  Christ  did  nothing  more,  tlian  display  that  vin- 
dictive justice,  which  would  have  been  displayed,  by 
executing  the  penalty  of  the  law  upon  transgressors  of 
it  themselves.     It  did   not  render  them  less  guilty  or 
less  deserving  of  punishment,  nor  lay  God,  in  point  of 
justice,  under  the  least  obligation  to  pardon  and  save 
them.     It  only  laid  a  foundation  for  God  to  have  mer- 
cy on  whom  he  would  have  mercy,  and  to  appear  just 
in  pardoning  and  justifying  any  penitent,  believing,  re- 
turning  sinner.     Though  Christ  died  to  make  atone- 
ment for  all  men,  yet  he  did  not  die  with  a  design  to 
save  all  men.     Accordingly  he  said,  "I  lay  down  my 
life  for  the  sheep,"  that  is,  for  the  elect,  whom  his  Fa- 
ther had  given  him.     Christ's  universal   atonement  is 
perfectly  consistent  with  God's  electing  love  and  dis- 
criminating grace.     It   is  true,  God  has  bound  himself 
by  promise  to  Christy  to  save  the  elect,  but  he  has  not 
bound  himself  by  promise  to  save  any   other  of  man- 
kind.    And  it  is  impossible  to  prove  from  the  nature 
and  extent  of  the  atonement,  that  any  but  the  elect  will 
be  saved.     Let  a  man  only  understand  the  nature  and 
design  of  Christ's  atonement,  and  he  cannot  draw  the 
least  argument  from  it,  in  favour  of  Chauncey's  scheme, 
or  Murray's  scheme,  or  Huntington's  scheme,  or  any 
other  scheme  of  universal  salvation.     There  would  not 
be  the  shadow  of  plausibility  in   the   argument  drawn 
from  the  atonement  of  Christ  ;  if  his  atonement  w^cre 
not  consid(3red  and  represented  as  paying  the  debt  of 
sufTering  in  the  room  of  sinners,  which  is  absolutely 
false  and  absurd.     Even  the  personal  sufTering  of  sin- 
ners has  no  tendency  to  take  away  their  guilt  and  de- 
sert of  punishment.     The  personal  sufTering  of  the  fall- 
en angels  for  nearly  six  thousand  years  has  not  taken 
away  any  of  their  guilt  or  desert  of  punishment  ;  but 
they  still  deserve  to  be  punished,  as  much  as  if  they 
jievcr   had  suflered    the   least  degree   of  punishment. 
And  if  tlic  personal  suiTerings  of  sinners  cannot  take 
away  their  guilt  and  desert  of  punishment,  surely  the 
bulFerings  oi"  Christ  in  making  atonement  cannot  take 
away  their  guilt  and  desert  of  punishment.    So  that  the 


228  SERMON  xir. 

universal  atonement  of  Christ  dors  not  afford  the  least 
argument  in  favour  of  the  doctrine  of  universal  salva- 
tion.    Nor, 

3.  Bo  the  universal  offers  of  pardoning  mercy  to  sin- 
ners in  the  i^ospel,  afford  the  least  argument  to  prove 
that  they  all  will  be  saved,  ft  is  readily  allowed,  that 
the  bible  abounds  witli  such  free,  rich  and  universal 
offers  of  mercy  to  sinners.  The  evangelical  prophet 
cries,  "Ho,  every  one  that  thirsteth,  come  ye  to  the 
waters,  and  he  that  hath  no  money ;  come  ye,  buy  and 
eat ;  yea,  come,  buy  wine  and  milk  ^vithout  money  and 
without  price."  Christ  cried,  "ff  any  man  thirst,  let 
him  come  unto  me  and  drink.  Come  unto  me,  all  ye 
that  labour  and  are  heavy  laden,  and  I  will  give  you 
rest."  And  in  the  parable  of  the  gospel  feast,  he  rep- 
resents all  as  invited  to  come  and  partake  of  it.  We 
also  read,  "•  The  spirit  and  the  bride  say,  come.  And  let 
him  that  heareth  say,  come.  And  let  him  that  is  athirst, 
come,  and  whosoever  will,  let  him  take  the  water  of 
life  freely."  These  universal  otYevs  of  pardoning  mercy 
have  some  true*nfbaning,  and  the  gveat  question  now  is, 
what  do  they  mean  ?  Arc  they  to  be  untlerstood  condi- 
tionally, or  unconditionally  ?  There  is  a  condition  to  be 
seen  on  the  very  face  of  them.  There  is  something 
for  men  to  do  on  their  part,  in  order  to  possess  the  spir- 
itual blessings  offered.  Men  must  thirst  ibr  the  wa- 
ters of  life  and  come  to  them,  in  order  to  partake  of 
them ;  and  men  must  come  to  Christ,  that  they  may 
have  life,  in  order  to  obtain  it.  Christ  says,  '■•  All  that 
the  Father  giveth  me,  shall  come  to  me ;  and  him  that 
Cometh  tome,  1  will  in  no  wise  cast  out."  Coming  to 
Christ  signifies  the  same  as  believing  in  him.  All  the 
offers  of  the  gos])cl  are  made  to  some  holy  exercises  of 
heart ;  such  as  holy  love,  holy  repentance,  holy  faith, 
holy  submission,  and  all  other  holy  affections.  And  if 
men  exercise  any  of  these  holy  affections,  they  are  pro- 
mised eternal  life;  but  if  they  refuse  to  exercise  holy 
affections,  they  are  threatened  with  eternal  death. 
Christ  commanded  his  apostles,  and  through  them  all 
their  successors  in  thg  ministry,  to  preach  the  gospel 


SERMON   XIV.  229 

in  this  conditional  language,  "  He  that  believeth  and  is 
baptized^  shall  be  saved ;  but  he  that  believeth  not, 
shall  be  damned."  Repentance  and  i'aith  are  the  car- 
dinal conditions,  upon  which  eternal  life  is  promised  ; 
and  impenitence  and  unbeliel*  are  the  cardinal  condi- 
tions, upon  which  eternal  death  is  threatened.  This 
is  agreeable  to  the  solemn  declaration  of  Christ.  "  He 
that  believeth  on  the  Son,  hath  everlasting  lite;  and  he 
that  believeth  not  the  Son,  shall  not  see  life ;  but  the 
wrath  of  God  abideth  upon  him.''  Lest  the  univer- 
sal offers  of  mercy  should  be  misunderstood  and  per- 
verted, the  gospel  every  where  guards  them  with 
the  solemn  conditions  of  eternal  life,  or  eternal  death. 
Every  oiler  of  mercy  in  the  gospel  is  inseparably  con- 
nected with  the  promise  of  eternal  life,  upon  the  con- 
dition of  accepting  the  offer,  and  with  the  threatening 
of  eternal  death,  upon  the  condition  of  rejecting  the  of- 
fer. Hence  the  universal  offers  of  pardoning  mercy  in 
the  j^ospel  afford  no  argument  in  favour  of  universal 
salvation,  but  an  evidence  next  to  demonstration,  that 
some  men  will  be  damned. 

4.  Some  draw  an  argument  in  favour  of  universal  sal- 
vation from  the  universal  goodness  of  mankind.  They 
assert,  that  there  is  no  such  thing  as  a  change  of  heart, 
by  the  renewing  and  sanctifying  influence  of  the  Holy 
Spirit ;  and  that  it  is  an  infallible  mark  of  hypocrisy  for 
one  man  to  think  or  say,  that  he  is  any  better  at 
heart,  than  any  other.  They  deny,  that  there  is  any 
essential  distinction  between  saints  and  sinners  in 
this  life.  They  hold,  that  all  men  are  partly  bad  and 
partly  good,  and  that  none  arc  totally  depraved.  If 
they  can  prove  this,  it  is  granted  that  they  can  fairly 
infer  from  it,  that  all  men  will  be  sa^  ed.  For  the  gos- 
pel does  certainly  promise  eternal  life  to  all  who  truly 
love  God,  repent  of  sin,  and  believe  in  Christ,  or  have 
the  least  degree  of  saving  grace.  But  can  they  prove, 
that  there  is  no  essential  distinction  between  such  true 
penitents  and  sincere  believers,  and  the  rest  of  man- 
kind ?  Can  they  prove,  that  total  depravity  has  not 
reigned  in  the  hearts  of  all  men,  naturally  from  Adam 


230  SERMON    XIV. 

to  Moses,  from  Moses  to  Christ,  and  i'rom  Christ  to  this 
day?  Christ  taught  the  doctrine  of  total  depravity. 
He  said,  that  sinners  have  not  the  love  of  God  in  them, 
and  that  they  have  the  same  selfish  and  malignant  spir- 
it, that  reigns  in  the  heart  of  the  great  adversary. 
Paul  taught,  that  all  men  are  naturally  dead  in  tres- 
passes and  in  sins,  and  that  they  have  a  carnal  mind, 
which  is  enmity  against  God,  not  subject  to  his  law,  nei- 
ther indeed  can  be ;  so  that  they  who  are  in  the  flesh 
cannot  please  God.  It  is  unscriptural  and  absurd  in 
the  highest  degree,  to  pretend  to  draw  an  argument 
in  favour  of  universal  salvation,  from  the  false  suppo- 
sition of  the  universal  and  equal  goodness  of  mankind. 
5.  Some  argue,  that  all  mankind  will  be  saved,  be- 
cause they  are  all  sufficiently  punished  in  this  life. 
This  they  consider  as  a  very  strong  reason  to  prove 
universal  salvation.  They  affirm  that  temporal  punish- 
ment is  all  that  sin  deserves.  They  affirm  that  there  is 
not  a  threatening  in  the  bible,  respecting  any  future 
and  eternal  punishment  of  sinners.  But  all  men  of 
plain,  common  sense,  who  have  read  the  bible,  and 
whose  understanding  has  not  been  darkened  by  the 
blindness  of  the  heart  and  the  sophistry  of  seducers, 
know  that  God  has  plainly  threatened  future  and  eter- 
nal punishment  to  the  finally  impenitent  and  unbeliev- 
ers. The  law  threatens  eternal  death  to  every  impen- 
itent transgressor  of  it.  Christ  abundantly  taught  the 
doctrine  of  future  and  eternal  rewards  and  punishments. 
He  taught  this  doctrine,  when  he  said,  "  Fear  not  them 
which  kill  the  body,  but  are  not  able  to  kill  the  soul ;  but 
rather  fear  f/«?7i  who  is  able  to  dctroy  both  soul  and  body 
inhellP  He  taught  this  doctrine  when  he  said,  "Many 
shall  come  from  the  east  and  west,  and  shall  sit  down 
with  Abraham,  and  Isaac,  and  Jacob,  in  the  kingdom  of 
heaven.  But  the  children  of  the  kingdom  shall  be  cast 
out  into  outer  darkness,  there  shall  be  weeping  and 
gnashing  of  teeth."  He  taught  this  doctrine  in  the  par- 
able of  the  tares  and  the  wheat ;  in  the  parable  of  Dives 
and  Lazarus,  and  in  the  representation  of  the  general 
judgment  in  the  25th  of  Matlhcw.     After  such  plain 


SERMON    XIV.  231 

and  positHve  declarations  and  predictions  of  future  and 
eternal  rewards  and  punishments,  none  who  pay  due 
regard  to  the  bible,  can  believe  that  all  men  will  be 
saved.  Thus  weak,  impertinent  and  absurd  are  the 
supposed  strong  reasons  in  favour  of  universal  salvation. 

IMPROVEMENT. 

I 

1.  If  no  arguments  can  be  drawn  from  the  strong 
reasons,  or  fundamental  principles,  upon  which  the 
doctrine  of  universal  salvation  is  founded  in  favour  of 
it ;  then  no  arguments  can  be  drawn  in  favour  of  it, 
from  any  passages  of  scripture,  which  have  been  or 
can  be  adduced  to  support  it.  All  denominations  of 
christians  endeavour  to  read  the  whole  bible  into  their 
scheme  of  doctrines,  and  especially  the  universalists. 
They  r^uote  and  apply  a  multitude  of  texts  to  prove 
that  all  men  will  be  saved,  and  while  they  explain  the 
passages  they  cite,  according  to  their  own  false  princi- 
ples, they  carry  a  great  degree  of  plausibility  to  many 
people.  But  if  the  passages  they  adduce  be  rightly  ex- 
plained according  to  the  first  and  fundamental  doc- 
trines of  the  gospel,  they  would  appear  to  have  no  per- 
tinency or  force  at  all.  Let  any  passage  of  scripture 
be  explained  according  to  the  true  meaning  of  God's 
universal  goodness,  as  consisting  in  universal  benevo- 
lence and  limited  complacence;  or  according  to  the  true 
sense  of  the  universal  atonement  of  Christ ;  or  according 
to  the  true  sense  of  the  universal  offers  of  mercy  to  sin- 
ners ;  or  according  to  the  true  sense  of  the  universal  and 
total  depravity  of  mankind ;  or  according  to  the  true 
sense  of  the  thrcatenings  denounced  against  sinners  in 
the  gospel ;  and  such  a  passage  rightly  explained  could 
not  afford  the  shadow  of  an  argument  in  favour  of  uni- 
versal salvation.  And  this  is  true  of  every  passage  in 
the  bible.  All  the  numerous  texts  that  universalists 
quote,  they  explain  and  apply  according  to  their  own 
false  principles,  and  of  course  they  misapply  and  per- 
vert every  text  they  adduce  in  support  ot  their  unrea- 
sonable and  unscriptural  sentiments.     No  doctrine  can 


232  SERMON    XIV. 

be  proved,  or  rcluted,  hy  merely  inartialing  one  class 
of  texts  against  another,  without  explaining  them  ac- 
cording to  some  sound  and  acknowledged  principle. 
Texts  ought  never  to  be  adduced  to  explain  and  es- 
tablish any  first  principles ;  but  first  principles  are  to 
be  adduced  to  explain  and  establish  the  sense  of  every 
text  of  scripture.  It  is  easy  to  select  particular  passa- 
ges, which  without  a  true  explanation,  will  appear  to 
support  the  most  absurd  doctrine  that  ever  was  imbib- 
ed and  propagated.  The  plain  words  of  Christ,  at  the 
first  sacrament,  respecting  the  bread  he  brake,  "  This 
is  my  body,"  have  been  ten  thousand  times  employed  to 
prove  the  doctrine  of  transubstantiation,  or  the  bodily 
presence  of  Christ  at  his  table.  But  can  these  words 
prove  the  grossest  absurdity  in  nature,  that  Christ's 
identical  body  can  be  actually  present  in  ten  thousand 
places  at  once  ?  This  is  contrary  to  the  reason  and 
common  sense  of  all  mankind.  It  is  just  as  absurd  to 
suppose,  that  some  texts  in  their  true  sense  proves  that 
all  men  will  be  saved;  and  that  other  texts  in  their 
true  sense  prove,  that  some  men  are  now,  and  others 
will  be  separated  from  God  and  all  good  to  all  eterni- 
ty. It  is  in  vain  to  attempt  to  refute  universahsts  by 
quoting  particular  texts  of  scripture,  without  explana- 
tion. The  only  way  to  refute  them,  is  to  refute  tlieir 
strong  reasons  or  first  principles,  which  they  argue  from. 
They  can  evade  any  text  of  scripture,  by  explaining  il 
according  to  their  false  principles.  Tiiis  is  their  de- 
nier resort,  when  they  meet  with  any  plain  scripture  in 
opposition  to  their  favourite  doctrine.  They  deny  the 
force  of  all  texts,  w  hich  speak  of  the  doctrine  of  elec- 
tion, the  doctrine  of  reprobation,  the  doctrine  of  the 
general  judgment,  or  of  any  other  doctrine  opposite  to 
their  own,  by  saying  tliat  all  such  doctrines  are  incon- 
sistent with  their  sense  of  the  universal  goodness  ofGod^  or 
the  universal  atonement  of  Christ,  or  the  universalgood- 
ness  of  mankind,  or  their  universal  punishment  in  this 
life.  All  their  plausibility  arises  from  their  sophistry, 
which  consists  in  reasoning  right  from  false  principles. 
That  they  all  mean  to  reason  sophistjcally  I  do  not  be- 


StRMON   Xl\.  233 

lieve,  nor  mean  to  assert;  but  I  have  no  hesitation  in 
asserting,  that  they  do  reason  sophistically,  and  more 
sophistically  than  any  other  errourists  that  1  am  ac- 
quainted with.  For  their  doctrine  is  more  palpably 
and  obviously  false,  than  any  other  doctrine  pretend- 
ed to  be  found  in  the  bible. 

2.  If  those  who  maintain,  that  all  men  v^^ill  be  saved, 
have  no  strong;  and  conclusive  reasons  to  support  their 
opinion  ;  then  those  who  maintain,  that  only  a  part  of 
mankind  will  be  saved,  have  strong  and  conclusive  rea- 
sons to  support  their  doctrine.  The  doctrine,  that  all 
men  will  be  saved  is  directly  opposite  to  the  doctrine, 
that  only  some  men  will  be  saved.  If  the  doctrine  of 
universal  salvation  be  false  and  founded  upon  false 
principles;  then  the  opposite  doctrine,  that  only  a  part 
of  mankind  must  be  true,  is  founded  upon  true  and  solid 
principles.  Two  directly  opposite  doctrines  cannot 
both  be  true,  but  one  must  be  true,  and  the  other  false. 
It  Ijas  been  made  to  appear  sutficiently  plain,  perhaps, 
tliat  no  just  and  conclusive  arguments  can  be  drawn 
either  from  reason,  or  from  scripture,  to  support  the 
doctrine  of  universal  salvation  ;  from  which  it  necessa- 
rily follows,  that  just  and  conclusive  arguments  may  be 
drawn  from  reason  and  scripture,  to  support  the  doc- 
trine, that  only  a  part  of  mankind  will  be  saved- 
Whatev.er  reason  has  to  say  and  scripture  has  to  say 
upon  the  subject,  is  in  favour  of  the  doctrine  of  future 
and  eternal  rewards  and  punishments.  Reason  says, 
that  all  impenitent  sinners  deserve  eternal  punishment, 
and  that  it  is  consistent  with  God's  universal  benevo- 
lence, to  inflict  an  eternal  punishment  upon  them. 
Reason  says,  that  there  is  an  essential  difference  be- 
tween saints,  who  possess  pure,  disinterested  benevo- 
lence, and  sinners,  w  ho  are  wholly  under  the  dominion 
of  perfect  selfishness ;  and  that  these  two  classes  of 
men  ought  to  be  for  ever  separated ;  the  benevolent 
made  happy  and  the  malevolent  made  miserable. 
Reason  says,  that  no  totally  depraved  sinners  will  ever 
choose  to  become  benevolent,  vv'ithout  a  special  divine 
influence  upon  their  hearts  :  and  that  God  is  under  no 
30 


234  SERiMO.N    XIV. 

obligation  to  grant  them  such  a  special  divine  niiluence; 
and  conse(]uentIy  that  God  may,  consistently  with  his 
universal  benevolence,  renew  one  and  not  another,  as 
an  act  of  absolute  sovereignty.  And  now  all  that  scrip- 
ture says  respecting  these  points,  seems  to  confirm  all 
the  dictates  of  reason.  Every  doctrine  and  every 
passage  of  scripture,  according  to  its  true  sense,  either 
directly  or  indirectly  proves,  that  only  a  part  of  man- 
kind will  be  saved.  All  reason  and  all  scripture  is  in 
favour  of  those,  who  maintain  the  doctrine  of  universal 
salvation ;  or  in  favour  of  those,  w  ho  maintain  the 
doctrine  of  limited  salvation.  But  universalists  them- 
selves are  sensible,  that  the  whole  current  of  scripture 
is  apparently  against  them,  and  for  this  reason,  they 
exert  all  their  powers,  in  conversation,  in  preaching, 
and  in  w  riting  to  explain  away  the  texts  and  refute  the 
reasons,  which  oppose  their  doctrine.  They  never  lay 
down  principles  and  explain  them,  nor  construe  scrip- 
ture according  to  the  dictates  of  reason.  But  those 
who  hold  to  a  limited  salvation  lay  down  principles 
and  explain  them.  They  tell  what  they  mean  by  God's 
benevolence,  and  what  they  mean  by  his  love  of  com- 
placence; what  they  mean  by  total  depravity;  what 
theymean  by  regeneration;  what  they  mean  by  election 
and  reprobation,  and  what  they  mean  by  the  terms  of 
salvation.  And  having  fixed  tiiese  great  and  funda- 
mental principles  of  the  gospel,  they  can  read  the 
whole  bible  in  support  of  them,  or  in  consistency  with 
their  doctrine  of  limited  salvation.  They  do  not  set 
one  text  of  scripture  against  another,  but  explain  every 
text  agreeably  to  the  great  fundamental  principles, 
which  they  have  established  and  explained.  There  is 
no  occasion  of  misconstruing  and  misapplying  any 
passages  of  scripture,  in  order  to  prove,  that  only  a 
part  of  mankind  will  be  saved  ;  or  in  order  to  refute 
every  argument  and  every  scripture,  that  universalists 
can  bring  to  support  their  unscriptural  and  absurd  sen- 
timents. Their  strong  reasons,  when  brought  to  the 
test  of  solid  principles,  lose  all  their  force,  and  leave 
them  no  infallible  rule  by  which  to  construe  apparently 


SERMON  XIV.  235 

conllicting  passages  of  scripture.  But  those  who  main- 
tain, that  only  a  part  of  the  human  race  will  iinailj 
reacli  tlie  kingdom  of  heaven  can  easily  construe 
scripture  in  general  in  harmony  with  the  doctrine  they 
protiess. 

3.  It  appears  from  what  has  been  said  concerning 
the  strong  reasons,  that  are  brought  forth  in  support  of 
universal  salvation,  that  they  destroy  one  another.  If 
one  of  these  reasons  be  true,  the  others  are  all  imper- 
tinent and  inconclusive.  If  it  be  true,  that  the  univer- 
sal 2;oodness  of  God  is  inconsistent  with  his  hating  sin- 
ners  tor  their  sms,  with  his  threatening  to  punish  them 
for  their  sins  in  a  future  state,  and  with  his  actually  pun- 
ishing them  forever  ;  then  he  must  make  them  all  eter- 
nally happy,  without  any  regard  to  the  atonement  of 
Christ,  without  any  regard  to  their  universal  goodness, 
and  without  any  regard  to  their  suffering  in  the  pre- 
sent life.  The  representation,  which  universalists 
give  of  the  universal  goodness  of  God,  and  the  manner 
in  which  they  reason  from  it,  show  that  they  all  build 
their  whole  scheme  upon  it.  For  according  to  their 
reasonings  from  divine  goodness,  it  must  make  all  intel- 
ligent creatures  forever  happy,  whether  they  are  holy 
or  unholy,  guilty  or  innocent.  What  occasion  then 
was  there  for  the  atonement  of  Christ,  In  order  to  save 
any  of  mankind  from  a  punishment,  that  his  universal 
goodness  would  not  permit  him  to  inflict  }  According 
to  their  idea  of  the  universal  goodness  of  God,  it  is  ab- 
surd to  talk  about  either  the  need,  or  the  benefit  of 
Christ's  atonement,  for  there  was  no  need  of  it,  and  it 
does  no  good.  It  does  not  save  men  from  future  and 
eternal  punishment,  nor  from  temporal  death,  nor  from 
temporal  evils  and  calamities.  They  have  but  one 
strong  reason,  in  their  own  view,  in  favour  of  universal 
salvation,  and  that  is  the  universal  goodness  of  God. 
Take  this  away  from  them,  and  they  have  not  another 
reason  left  them,  of  tlie  weight  of  a  straw.  Ask  them 
whether  they  build  their  doctrine  upon  the  universal 
goodness  of  God  ;  or  upon  the  universal  atonement  of 
(Christ ;  or  upon  the  universal  orter^  of  the  gospel ;  or 


-3ti  bERMON   XI\. 

upon  the  universal  goodness  of  human  nature ;  or  upon 
the  punishments  which  God  brings  upon  men  in  the 
present  life;  and  they  are  silent,  and  (hnst  not  answer 
distinctly.  They  are  capable  of  seeing  that  these 
strong  reasons  clash,  contradict,  and  destroy  each 
other.  It  is  fated  to  errour  to  run  crooked.  False 
principles  are  as  inconsistent  with  one  another,  as  with 
truth.  And  when  passages  of  scripture  are  explained 
upon  false  principles,  they  are  made  to  clash,  to  contra- 
dict, and  destroy  the  force  of  each  other.  It  is  not  for 
the  want  of  pains,  nor  talents,  that  universalists  cannot 
make  their  strong  reasons  unite  and  harmonize  in 
the  support  of  their  doctrine.  The  truth  is,  all  their 
strong  reasons  are  false,  and  being  false,  cannot  be 
made  to  appear  consistent  by  any  subtil  reasonings,  nor 
by  any  false  glosses  upon  particular  passages  of  scrip- 
ture. So  that  the  plain  and  palpable  inconsistency  of 
the  scheme  of  universal  salvation,  is  a  plain  demonstra- 
tion of  its  falsehood. 

4.  If  universalism  be  founded  upon  the  false  and  in- 
consistent principles,  that  have  been  mentioned  ;  then 
it  leads  to  the  denial  of  all  the  fundamental  principles 
and  doctrines  of  the  gospel.  Accordingly  we  find, 
that  universalists  do  deny  the  doctrine  of  personal 
election,  the  doctrine  of  regeneration,  the  doctrine  of 
conditions  of  salvation,  and  the  doctrine  of  final  separa- 
tion of  the  righteous  from  the  wicked,  at  the  general 
judgment.  These  are  certainly  the  cardinal  doctrines 
of  the  gospel,  and  when  these  are  denied,  who  can  see 
that  there  is  any  trutli  or  importance  in  the  gospel  ?  Men 
are  as  certain  of  future  and  eternal  happiness,  without 
it,  as  icilk  it.  Though  universalists  would  not  be  plea- 
sed to  be  called  deists,  yet  they  arc  deists,  to  all  intents 
and  purposes;  and  their  doctrine  leads  directly  to 
deism,  and  the  preaching  of  il  makes  more  deists, 
than  universalisls,  among  their  more  discerning  hearers. 
Tiicir  errour  is  a  great  and  essential  errour,  because 
it  tends  to  prevent  men  from  performing  the  conditions, 
upon  which  the  salvation  of  their  souls  is  absolutely 
suspended.     It  assures  them,  that    they   need  not   re- 


,  SERMON  XIV.  237 

punt,  nor  believe  in  Christ,  nor  exercise  one  holy  or 
gracious  affection,  in  order  to  escape  the  wrath  to 
come,  and  enjoy  evei'lasting  life.  They  cannot  fail  of 
eternal  happiness,  let  them  say,  or  feel,  or  act  as  they 
■will.  Can  there  be  a  more  licentious  and  dangerous 
doctrine  than  this  ?  I  know  they  llatly  deny  this  ten- 
dency. But  their  denial  evinces  their  inconsistency, 
absurdity  and  delusion. 

5.  It  appears  from  what  has  been  said,  that  those, 
who  preach  the  false  and  dangerous  doctrine  of  univer- 
sal salvation  are  extremely  criminal.  Their  criminal- 
ity is  very  great,  Avhether  they  do,  or  do  not  know,  that 
their  doctrine  is  false.  If  they  do  not  know  that  their 
doctrine  is  false,  it  is  because  they  are  voluntarily  ig- 
norant. If  they  did  but  impartially  attend  to  the  dic- 
tates of  reason  and  scripture,  they  would  know,  that 
their  doctrine  is  false.  But  if  they  do  know,  that  their 
doctrine  is  false,  then  they  are  tenfold  more  crim- 
inal in  propagating  it,  and  leading  precious  and  im- 
mortal souls  to  endless  perdition.  They  are  severely 
condemned  in  scripture,  as  strengthening  the  hands  of 
the  ivickecl,  and  making  sad  the  hearts  of  the  righteous. 
They  are  represented  as  under  strong  delusion,  that 
they  should  believe  a  lie,  that  they  might  be  damned. 
But  where  is  the  great  criminality  of  preaching  this 
doctrine,  if  it  did  not  expose  them  to  any  temporal,  or 
eternal  punishment,  and  why  should  such  false  teachers 
be  ranked  among  the  most  vile  and  guilty  characters, 
described  and  condemned  in  the  bible  .'*  Or  why  should 
the  prophets  and  Christ,  and  apostles,  have  been  so 
bitterly  and  mortally  opposed  for  preaching  this  doc- 
trine, as  the  universalists  assert,  that  they  did  preach 
it  ?  I  never  heard  them  answer  this  question  either  in 
their  conversation,  or  preaching,  or  publications,  and 
[  have  read  the  writings  of  tJieir  most  celebrated  lay- 
men and  clergymen.  The  question  must  be  grovelling 
and  unanswerable,  and  among  other  things  prove 
their  doctrines  to  be  false  and  dangerous. 

6.  If  universalists  arc  highly  criminal  for  teaching 
the  false  and  dangerous  doctrine  of  universal  sal- 
vation; then  it  is  unwise  and  criminal  for   any  to  go 


238  SERMON    XIV. 

and  hear  them  spread  their  fatal  errours  and  cor- 
ruptions. The  wisest  of  men  gives  this  wise  and  im- 
portant caution  against  hearing  false  and  corrupting 
teachers.  "Cease,  my  son,  to  hear  the  instruction 
that  causeth  thee  to  err  from  the  words  of  knowledge." 
It  is  very  wrong  for  any  to  gratify  an  itching  ear  and 
vain  curiosity,  at  the  risk  of  fatal  deception.  And 
though  some  may  imagine,  that  they  are  out  of  the 
reach  of  danger  by  hearing  the  sophistry  of  seducers ; 
yet  their  example  may  lead  others  to  hear  and  believe  a 
lie  to  their  eternal  ruin.  There  is  in  every  human 
heart  a  prepossession  and  bias  towards  errour,  and  the 
most  fatal  errour.  It  is  unwise  for  any  to  trust  in  their 
own  hearts,  which  are  deceitful  above  all  things,  and 
presume  upon  their  knowledge  and  integrity  to  discov- 
er and  reject  errours  plausibly  represented,  and  in 
their  own  nature  agreeable  to  the  depravity  of  the  heart. 
7.  This  subject  shows  the  importance  of  understand- 
ing, and  being  firmly  established  in  the  first  pj'inciple^ 
of  the  oracles  oi'God.  Detached  passages  of  scrip- 
ture can  be  of  but  little  service  in  contending  with 
universalists,  or  any  other  hereticks,  without  the  know- 
ledge of  first  principles,  according  to  which  all  passages 
are  to  be  explained.  The  knowledge  of  the  first  prin- 
ciples of  all  religion,  will  enable  any  persons  to  discov- 
er, to  reject,  and  to  refute  all  hereticks.  Nothing  but 
sound  principles  are  sufficient  to  rei'ute  unsound  and 
false  principles.  It  was  the  knowledge  of  the  first 
principles  of  the  gospel,  that  armed  the  apostles 
against  all  the  errours,  delusion,  and  sophistry  of  Jews 
and  Greeks,  and  enabled  them  to  pull  down  the  strong 
holds  of  the  arch  <leceiver,  and  all  his  deluded  follow- 
ers. And  all  w!io  enjoy  the  gospel,  need  (he  same 
impregnable  armour  of  the  first  and  fundamental  prin- 
ciples of  religious  truth.  We  ought  to  think,  while  we 
read  the  bible,  and  compare  all  its  declarations,  prom- 
ises, and  threatenings,  with  some  true  and  infallible 
principle.  Those  w  ho  neglect  to  take  this  course,  w  ill 
always  be  liable  {o  he  carried  away  with  every  wind 
of  doctrine,  and  make  shipwreck  of  their  faith,  and  to 
be  drowned  in  pr-rdilion. 


SERMON  XV. 

XliE   EXCUSE    OF    SINNERS,    THEIR  CONDEMNATION. 

MATTHEW,  XXV.  24. 

Then   he  that  had  received   the  one  talent  came,   and  said,  Lord,  I 

kntiu  thee,  that  thou  art  an  hard  man,  reaping,  where  thou  hast  not 
soTiKi,  and  gathering  where  thou  hast  not  strewed. 

It  is  easy  to  understand  the  general  design  of  the 
parable,  which  contains  these  M^ords.  By  the  owner 
of  the  servants,  Christ  means  to  represent  the  Creator 
and  owner  of  the  world.  By  the  servants,  he  means 
to  represent  mankind  in  general.  By  the  different  tal- 
ents, he  means  to  represent  the  difllereiit  powers  and 
faculties,  and  the  dilTerent  privileges  and  advantages, 
with  which  God  distinguishes  one  person  from  anoth- 
er. By  tiie  two  servants  that  faithfully  improved  their 
talents,  he  means  to  represent  good  men,  who  serve 
God  with  fidelity.  And  by  the  slothful  and  unfaithful 
servant,  he  means  to  represent  the  sinner,  who  entire- 
ly neglects  the  service  of  God,  and  blames  him,  rather 
than  himself,  for  his  negligence.  '•  Lord,  I  knew  thee, 
that  thou  art  an  hard  man,  reaping  where  thou  hast  not 
sown,  and  gathering  where  thou  hast  not  strewed." 
This  language  of  the  slothful  servant,  expresses  the 
feelings  of  every  impenitent  sinner.  From  this  we  may 
conclude,  that  all  sinners  are  disposed  lo  complain  of 
God  for  requiring  that  of  them,  which  he  has  not  given 
them.     I  shall, 

I.  Show  what  God  does  not  require  of  them,  which 
he  has  not  given  them  ; 

II.  What  he  does  require  of  them,  which  he  has  not 
given  them;  And. 


240  SERMON  XV. 

III.  That  they  have  no  reason  to  complain  of  his 
requiring  that  of  them,  which  lie  has  not  given  them. 

1.  I  am  to  show  what  God  does  not  require  of  sin- 
ners, which  he  has  not  given  them. 

Here  it  may  be  safely  said,  that  he  never  requires 
any  talents  of  them,  which  he  has  not  given  them. 
Christ  uses  the  term  talents  in  the  parable  in  its  most 
strict  and  proper  sense,  to  signify  a  piece  of  money. 
The  Jews  reckoned  a  talent  of  silver  at  four  hundred 
and  fifty  pounds  sterling,  and  a  talent  of  gold  at  seven 
thousand  two  hundred  pounds  sterling.  But  as  the 
parable  itself,  is  to  be  understood  figuratively,  so  the 
term  talents  is  to  be  understood  figuratively,  to  signify 
all  intellectual  powers  and  faculties,  and  all  external 
privileges  and  opportunities  of  getting  and  of  doing 
good.  These  natural  talents  God  bestows  upon  sin- 
ners in  larger  or  smaller  measures  as  he  sees  best. 
He  gives  greater  talents  to  some,  than  to  others,  and 
more  talents  to  some,  than  to  others.  To  one  he  gives 
ten  talents,  to  another  two,  and  to  another  one.  To 
some  he  gives  great  powers  of  mind,  and  great  oppor- 
tunities of  cultivating,  enlarging,  and  strengthening 
their  mental  powers.  And  to  some  he  gives  great  cor- 
poreal strength  and  activity,  and  peculiar  opportimi- 
ties  of  exerting  these  faculties  to  valuable  and  impor- 
tant purposes.  But  he  never  requires  men  to  have 
more  or  better  natural  talents  than  he  has  given  them. 
He  never  requires  the  man  to  whom  he  has  given  but 
one  talent,  to  have  two ;  nor  the  man  to  whom  he  has 
given  but  two  talents,  to  have  ten.  He  never  requires 
a  blind  man  to  see ;  nor  a  deaf  man  to  hear ;  nor  a 
man  that  has  no  feet  to  walk ;  nor  a  sick  man  to  be 
w  ell ;  nor  a  weak  man  to  be  strong ;  nor  a  short  man 
to  be  tall.  He  never  requires  any  man  to  have  a  bet- 
ter understanding,  or  a  better  memory,  or  any  better 
intellectual  faculties  than  he  has  given  him.  And  ho 
never  rctjuires  any  man  to  do  any  action,  which  he  has 
not  given  him  knowledge,  strength,  time,  and  opportu- 
nity of  doing.  In  a  word,  he  never  requires  either 
saints  or  sinners  to  have  any  natural  talents,  Avhich  he 


SERMON    XV.  241 

has  not  given  them;  nor  to  exercise  any  ilatural  tal- 
ents, which  they  do  not  possess.  I  now  proceed  to 
show, 

If.  What  God  does  require  of  sinners,  Avhich  he  does 
not  give  them.  The  slothful  servant  tells  his  lord, 
that  he  reaps  where  he  has  not  sown,  and  gathers  where 
he  has  not  strewed  ;  by  which  he  means  to  say,  that  he 
required  that  of  him,  which  he  had  not  given  him.  And 
sinners  at  this  day  generally  say  the  same  with  respect 
to  God.  They  say,  that  he  requires  that  of  them,  wliich 
he  has  not  given  them.  Though  sinners,  like  the  sloth- 
ful servant,  have  a  bad  meaning  in  saying  this,  yet  their 
assertion  must  be  allowed  to  be  true ;  for  God  does  most 
expressly  require  that  of  them  which  he  has  not  given 
thepi.  Though  he  does  not  require  them  to  have  faculties^ 
which  he  has  not  given  them,  yet  he  does  require  them 
to  have  a  heart  to  improve  the  talents  he  has  given  them 
in  his  service,  which  he  has  not  given  them  a  heart  to  do. 
He  requires  every  sinner  "  to  love  him  with  all  his  heart, 
with  all  his  soul,  with  all  his  mind,  and  with  all  his 
strength,  and  to  love  his  neighbour  as  himself,"  though 
he  has  not  given  him  such  a  heart.  When  he  gave  the 
law  at  Mount  Sinai  to  all  the  congregation  of  Israel,  he 
required  them  to  love  him  supremely,  though  he  knew 
and  implicitly  said,  that  he  had  not  generally  given 
them  a  heart  to  love  him.  He  now  commands  all  sin- 
ners every  where  under  the  gospel  to  repent.  He  now 
commands  all  sinners  every  where  under  the  gospel 
cordially  to  believe  and  embrace  it.  And  he  now 
commands  sinners  every  where,  whether  they  eat,  or 
drink,  or  whatever  they  do,  to  do  all  to  his  glory.  Or 
in  fewer  words,  he  commands  them  to  have  a  heart  to 
improve  all  the  talents  he  has  given  them  in  his  service 
and  to  his  glory,  though  he  has  not  given  them  such  a 
heart.  He  requires  them  to  exercise  the  same  holy 
love,  holy  joy,  holy  hope,  holy  patience,  holy  submis- 
sion, and  holy  obedience,  which  he  requires  saints  to 
exercise,  though  he  has  never  given  them  such  holy 
exercises  of  heart.  It  appears  from  the  whole  current 
of  scripture,  that  God  does  reap  where  he  has  jio< 
31 


212  j*Cri\ion  XV. 

sown,  and  gather  where  he  has  not  strewed ;  that  he 
does  require  sinners  to  liave  a  heart  to  improve  all  the 
talents  he  has  given  them,  in  his  service  ;  and  that  he 
does  require  them  to  have  the  same  holy  heart,  which 
he  has  given  to  others,  but  has  not  given  to  them.  I 
use  this  phraseology  because  it  is  scriptural,  and  be- 
cause it  is  the  very  phraseology,  which  sinners  them- 
selves use  upon  the  subject,  and  upon  which,  like  the 
slothful  servant,  they  found  their  complaint.  But 
though  1  admit  the  propriety  of  their  saying,  that  God 
does  require  of  them  thai,  which  he  has  not  given  them, 
yet  1  will  endeavour  to  make  it  appear,  that  their  com- 
plaint, even  in  their  own  terms,  is  entirely  groundless. 
Accordingly,  I  now  proceed  as  proposed, 

HI.  To  show,  that  they  have  no  reason  to  complain 
of  God  for  his  requiring  that  of  them,  which  he  has  not 
given  them.  The  idle  servant  complained  of  his  mas- 
ter, because  he  required  that  of  him,  which  he  had  not 
given  him.  "  Then  he  which  had  received  the  one  tal- 
ent came,  and  said.  Lord,  I  knew  thee  that  thou  art  an 
hard  man,  reaping  where  thou  hast  not  sown,  and  gath- 
ering where  thou  hast  not  strewed."  By  this  language 
of  the  idle  servant,  Christ  meant  to  represent  the  lan- 
guage and  feelings  of  sinners  in  respect  toGod.  They  all 
complain,  that  he  is  hard,  severe  and  even  unjust,  in  re- 
quiring that  of  them,  which  he  has  not  given  them.  But 
that  they  have  no  reason  at  all,  to  complain  of  God  for 
his  requiring  that  of  them,  which  he  has  not  given  them, 
will  clearly  appear,  if  we  seriously,  candidly,  and  at- 
tentively consider  the  following  things. 

1.  What  God  fias  given  sinners  is  a  good  reason,  why 
he  should  require  what  he  has  not  given  them.  He  has 
given  them  talents,  by  which  they  are  capable  of  hav- 
ing what  he  has  not  given,  and  w  hich  he  requires  them 
to  have;  that  is,  an  heart  to  improve  them  in  his  ser- 
vice. He  has  given  them  aJl  the  rational  and  moral 
powers,  which  are  necessary  to  constitute  them  moral 
agents.  And  these  rational  and  moral  powers,  which 
are  natural  talents,  are  the  proper  and  only  proper 
foundation  of  moral  obligation.     Tiie  bare  knowledge 


SERMGN  XV.  213 

of  right  find  wrong,  or  of  moral  good  and  evil,  lays  sin^ 
iiers  under  moral  obligation, to  do  what  is  right  and  avoid 
wliat  is  wrong.  The  bare  knowledge  of  duty  in  all 
cases,  lays  men  under  moral  obligation  to  do  it.  "  To 
him  that  knoweth  to  do  good,  and  doeth  it  not,  to  him 
jt  is  sin."  The  natural  talents,  which  form  the  natural 
capacity  of  sinners,  lay  them  under  moral  obligation,  to 
love  and  serve  their  Creator.  It  is  impossible,  that  any 
creature  of  God  should  know  his  character  and  perfec- 
tions, and  not  be  bound  to  love  him ;  which  is  precise- 
ly the  same  thing  as  being  bound  to  have  a  good  heart, 
which  essentially  consists  in  love.  The  natural  tal- 
ents, or  the  rational  and  moral  powers,  which  God  has 
given  to  sinners,  lay  them  under  moral  obligation  to 
have  what  he  has  Jiot  given  them,  namely,  a  good  heart. 
They  are  ufider  the  same  obligation  to  have  a  good 
heart  bcfoi-e  they  have  it,  as  afterwards.  For  their  ob- 
ligation to  have  a  good  heart  is  entirely  founded  in 
their  rational  powers,  and  not  in  their  actually  having 
a  good  heart.  As  God  has  given  them  the  same  ra- 
tional powers  th?.t  he  has  given  saints;  so  they  are  un- 
der the  same  obligations  to  have  a  good  heart,  that 
saints  are.  Their  not  having  a  good  heart,  does  not 
destroy  their  obligation  to  have  one.  Though  God 
does  not  and  cannot,  consistently  require  sinners  to 
have  talents,  which  he  has  not  given  them  ;  yd  he  does 
and  can  consistently  require  them  to  have  a  heart  which 
he  has  not  given  them.  There  is  an  essential  differ- 
ence between  natural  talents,  and  moral  exercises. 
Though  it  be  not  right,  that  God  should  require  sin- 
ners to  have  talents,  which  he  has  not  given  them ;  yet 
it  is  perfectly  right,  that  he  should  require  them  to 
have  a  heart,  which  consists  in  holy  exercises,  that  he 
has  not  given  them.  And  every  sinner  is  capable  of 
seeing  and  feeling,  that  the  very  talents  God  has  given 
him,  lay  him  under  moral  obligation  to  have  an  heart 
to  improve  them,  which  he  has  not  given  him.  And 
it  is  upon  this  very  ground,  that  the  master  of  the 
unfaithful  and  slothful  servant  judges  and  condemns 
him  out  of  his  own  mouth,  for  complaining  of  his  in* 


2'14  SERMON     XV. 

justice  and  severity.  "  And  he  said  unto  him,  out 
of  thine  own  mouth  will  I  judge  thee,  thou  wicked  ser- 
vant. Thou  knevvest  that  I  was  an  austere  man,  taking 
up  that  I  laid  not  down,  and  reaping  that  I  did  not  sow ; 
wherefore,  then  gavest  not  thou  my  money  into  the 
bank,  that  at  my  coming  I  might  have  required  mine 
own  with  usury  ?"  Or,  as  it  is  in  a  parallel  place, "  Thou 
ov.ghtest  therefore,  to  have  put  my  money  to  the  ex- 
changers, and  then  at  my  coming,  I  should  have  receiv- 
ed mine  own  with  usury."  This  was  as  much  as  to  say, 
"  You  knew,  that  1  gave  you  a  talent  and  commanded 
you  to  occupy  and  improve  it  for  my  profit.  You  knew 
that  I  was  very  strict  with  my  servants,  and  w  ould  re- 
quire of  them  all  my  due.  You  oitghl,  therefore,  to 
have  had  a  heart  to  improve  my  talent  to  the  best  ad- 
vantage, and  had  you  have  had  a  heart  to  improve  it  to 
the  best  advantage,  I  should  have  received  mine  own 
with  interest,  or  as  you  say,  I  should  have  reaped  where 
I  had  not  sown,  and  received  from  you,  more  than  1  gave 
you,  w  hich  is  perfectly  reasonable,  because  you  are,  and 
acknowledge  you  are  my  servant."  Now,  sinners  have 
no  more  reason  to  complain,  that  God  is  unjust  and  se- 
vere in  requiring  them  to  have  that,  which  he  has  not 
given  them,  than  the  slothful  servant  had  to  complain 
that  his  master  was  unjust  and  severe,  in  requiring  that 
of  him,  which  he  had  not  given  him.  The  reason  in 
both  cases,  is  perfectly  plain  and  obvious.  The  mas- 
ter required  nothing  of  his  servant,  but  what  the  talent 
he  gave  him,  enabled  and  bound  him  to  give  him. 
And  God  requires  nothing  of  sinners,  but  what  the  tal- 
ents^ he  has  given  them,  enable  and  bind  them  to  give 
him.  The  talents  which  God  has  given  to  sinners, 
both  enable  and  bind  them  to  have  a  good  heart,  that  is, 
to  have  an  heart  to  improve  all  the  talents  he  has  given 
them  to  his  glory.  If  they  presume,  therefore,  to  justi- 
fy themselves  in  not  having  a  heart  to  improve  the  tal- 
ents which  God  has  given  them,  their  own  mouths  con- 
demn them. 

2.  Sinners  have  no  reason  to  complain  of  God  for  his 
requiring  them  to  have  a  good  heart,  which  he  has  not 


SERMON    XV.  245 

given  tliem,  for  this  is  the  only  thing  that  he  has  a  right 
to  require  of  them.  They  know,  that  he  has  no  right  to 
require  them  to  have  any  natural  talents,  or  any  intel- 
lectual and  moral  powers  which  he  has  not  given  them. 
They  know,  that  lie  has  no  rigiit  to  require  them  to 
have  a  selfish  or  wicked  heart.  They  know,  therefore, 
that  he  has  no  right  to  require  any  thing  of  them,  ex- 
cept a  holy  or  benevolent  heart.  And  to  deny,  that  he 
has  a  right  to  require  this  of  them,  is  virtually  to  deny,, 
that  he  has  a  right  to  require  any  thing  of  them  ;  and  of 
consequence,  that  they  ever  did,  or  ever  can  commit 
any  sin.  For  if  God  has  no  right  to  require  any  thing 
of  them,  they  cannot  be  guilty  of  disobcynig  him,  or 
committing  any  sin  at  all.  If  God  has  no  right  to  re- 
quire them  to  have  a  good  heart,  which  he  has  not  giv- 
en them  ;  then  he  has  no  right  to  require  them  to  do  any 
thing,  which  they  are  not  willing  to  do,  which  must  ren- 
der them  completely  innocent.  He  has  no  right  to  re- 
quire them  to  love  him  with  all  the  heart,  unless  they 
choose  to  love  him  supremely.  He  has  no  right  to  re- 
quire them  to  love  their  fellow  men  as  themselves,  un- 
less they  choose  to  exercise  disinterested  benevolence 
towards  them.  He  has  no  right  to  require  them  to  re- 
pent, to  believe,  to  speak  the  truth,  to  do,  or  to  re- 
frain from  doing  whatever  they  please.  For,  any  pre- 
cept, or  prohibition  of  his,  necessarily  implies,  that  he 
requires  such  love,  such  faith,  such  repentance,  or  some 
such  atlection  as  he  has  not  given  them ;  which  they 
say  is  reaping  where  he  has  not  sown,  and  gathering 
where  he  has  not  strewed.  Or  in  other  words,  requi- 
ring that  of  them,  which  he  has  not  given  them.  Now, 
can  there  be  any  thing  more  unreasonable  and  absurd, 
than  this  complaint  of  God,  for  requiring  a  good  heart, 
which  he  has  not  given  them  ?  It  implies,  that  God 
has  no  right  to  command  them  in  a  single  instance,  and 
that  they  are  under  no  obligation  to  obey  him  in  a  sin- 
gle instance.  The  complaint  of  the  slothful  servant 
implied,  that  his  master  had  no  right  to  require  any 
obedience  or  service  of  him,  which  was  absolutely  crim- 
inal and  extremely  displeasing  to  his  master,  who  said 


246  SERMON   XV. 

unto  liim,  "  thou  wicked  and  slothful  servant,  thou 
knewost  that  1  reap  where  J  sowed  not,  and  gather 
Avhere  I  have  not  strevv'cd."  This  you  have  unreason- 
a'^ly  and  presumptuously  complained  of.  Therefore 
his  master  commands,  "  Take  the  talent  from  him  and 
give  it  uiito  him  which  hath  ten  t.alents  ;  and  cast  ye 
the  unprofitable  servant  into  outer  darkness  :  there 
shall  be  weeping,  waihng  and  gnashing  of  teeth."  Thus 
God  views  and  will  treat  sinners,  who  complain  of  his 
injustice  and  severity,  in  requiring  them  to  have  a  good 
heart ;  which  he  has  not  given  them,  or  for  requiring 
them  to  do  any  thing  which  they  are  unwilling  to  do. 

.3.  One  person  has  no  reason  to  complain  of  another^ 
who  has   authority  over  him,  for  requiring  him   to  do 
what  he  is  able  to  do,  but  has  no  heart  to  do.     A  child 
has  no  reason  to  complain  of  a  parent  ibr  requiring  him 
to  do  what  he  is  able  to  do,  though  he  has  no  heart   to 
do  it.     A  servant  has  no  reason  to  complain  of  a  master 
for  requiring  him  to  do  what  he  is  able  tq-do,  though  he 
has  no  heart  to  do  it.     And  a  subject  has  no  reason  to 
complain  of  a  ruler  for  requiring  him  to  do  what  he  is 
able  to  do,  though  he  has  no  heart  to  do  it.    All  human 
authority  supposes  a  right  to  require  that  of  men,  which 
they  are  able  to  do,  but  have  no  heart  to  do.     No  sub- 
ject of  human  authority,  therefore,  has  reason  to  com- 
plain of  being  required  to  do  any  thing,  which  is  right 
in  itself  and  which  he  is  able  to  do,  if  he  were  willing. 
The  reason  why  the  Israelites  in  Egypt  had  a  right  to 
complain  of  their  task  masters,  was  because  they  requi- 
red more  than  they  were  able  to  perform,  though  ever 
so  willincr  to  obey.     Now,  if  no  subjects   of  human   au- 
thority have  any  reason  to  complain  of  being  required 
to  do  what  they  are   able  to  do,  but  have  no  heart  to 
do ;  then  surely  no  subjects  of  divine  authority  have  any 
reason  to  complain  of  being  required  to  do  what  they 
are  able  to  do,  but  have  no  heart  to  do.     They  are  as 
much  the  subjects  of  God,  as  they  are  the  subjects  of 
their  rulers.     They  are  as  much   the  servants  of  God, 
as  they   are  the   servants  of  their  masters.     And  they 
are  as  much  the  children  ofGod,  as  they  arc  the  chil- 


SERMON   xy.  247 

dren  of  their  parents.  It  is  upon  the  ground  of  his  su- 
])reme  right  to  command,  that  God  requires  a  cordial 
and  universal  obedience  of  sinners,  as  well  as  of  others. 
*'  A  son  honoureth  his  father,  and  a  servant  his  master  : 
if  then  1  be  a  father,  where  is  mine  honour  ?  and  if  I  be 
a  master,  where  is  my  fear  ?  saith  tlie  Lord  of  hosts." 
If  a  subject  has  no  reason  to  complain  of  his  prince, 
nor  a  servant  of  his  master,  nor  a  child  of  his  parents, 
for  requiring  him  to  do  wliat  he  is  able  to  do,  but  has 
no  heart  to  do  ;  then  a  sinner  has  no  reason  to  com- 
plain of  his  Creator  and  supreme  Sovereign,  for  requi- 
ring him  to  do  what  he  is  able  to  do,  but  has  no  heart 
to  do.  God  does  not  require  sinners  to  make  brick 
without  straw,  nor  to  do  any  thing,  which  he  has  not 
given  them  talents,  or  natural  abilities  to  do.  They 
have  no  reason  to  complain  of  his  requiring  them  to 
love  and  serve  him,  though  he  has  not  given  them  a  du- 
tiful, obedient,  and  benevolent  heart.     Furthermore, 

4.  Sinners  have  no  reason  to  complain  of  God  that 
he  condemns  them  for  not  doing  what  they  are  able  to 
do,  but  have  no  heart  to  do,  for  they  condemn  them- 
selves for  the  same  thing.  The  idle  sinner  condemns 
himself  for  neglecting  to  do  what  he  had  health  and 
strength  to  do,  but  had  no  heart  to  do,  when  he  finds 
himself  plunged  into  poverty  and  distress.  The  spend- 
thrift condemns  himself  for  neglecting  to  save  his  prop- 
erty, though  he  had  no  lieart  to  preserve  it,  when  he 
feels  the  evil  eflects  of  his  foolish  prodigality.  The 
disobedient  sinner  condemns  himself  for  his  disobedi- 
ence, when  he  sees  the  fatal  consequence  of  his  diso- 
bedience, though  God  gave  him  no  heart  to  obey.  Saul 
condemned  himself  before  Samuel,  for  not  obeying  the 
voice  of  the  Lord  in  the  destruction  of  the  Amalckites, 
which  he  had  power,  but  no  heart  to  do.  Joseph's 
brethren,  in  distress,  condcnmed  themselves  for  tjieir 
guilty  conduc;t  towartis  him,  though  they  liad  no  heart 
in  the  time  of  it,  to  s|K;ak  or  act  peacably  towards  him. 
Pharaoh,  in  extremity,  condemned  himself  before  Mo- 
ses, for  disobeying  the  divine  messages,  though  God 
had  not  softened,  but  hardened  his  heiirt.     Judas  judg- 


248  SERMON    XV. 

ed,  condemned  and  punished  himself  for  not  loving  and 
obeying  his  master,  though  he  had  no  heart  to  love  and 
obey  liim.  Those,  who  were  awakened  under  Peter's 
pK^aching  on  the  day  of  Pentecost,  condemned  them- 
selves for  their  treatment  of  Christ,  which  they  would 
not  have  been  guilty  of,  if  God  had  given  them  a  heart 
to  know  and  love  the  Lord  of  glory.  And  all  awaken- 
ed and  convinced  sinners  always  condemn  themselves 
for  not  doing  what  they  are  able,  but  have  no  heart  to 
do.  Such  abundant  evidence  we  have,  that  sinners 
condemn  themselves  for  not  doing  what  they  are  able 
to  do,  but  have  no  heart  to  do.  They  are,  therefore, 
extremely  absurtl  and  criminal,  in  complaining  of  God 
for  condemning  them  for  not  loving  and  obeying  him, 
which  they  are  able  to  do,  but  have  no  heart  to  do. 
If  sinners  will  now  only  consider  candidly  and  atten- 
tively what  God  has  given  them,  and  does  not  require  : 
and  what  he  has  not  given  them,  but  does  require,  they 
cannot  fail  of  feeling  convinced,  that  they  have  no 
ground  to  complain  of  any  precept,  or  prohibition,  which 
he  has  enjoined  upon  them  in  the  bible;  and  that  it  is 
owing  to  the  blinding  nature  of  their  moral  depravity, 
that  they  have  been  and  still  are  plunged  in  darkness 
upon  this  most  plain  and  important  subject. 

IMPROVEMENT. 

1.  It  appears  from  what  has  been  said  upon  tliis  sub- 
ject, that  sinners  are  not  under  a  natural.!  but  only  a  mor- 
al inability  to  do  all  that  God  requires  them  to  do.  God 
does  not  require  them  to  get  any  more  or  better  tal- 
ents, than  he  has  given  them.  This  they  are  under  a 
natural  inability  to  do.  They  cannot  add  one  cubit  to 
their  stature,  nor  one  intellectual  faculty  to  their  mind. 
All  that  God  requires  of  them  is,  to  improve  all  the  tal- 
ents or  natuial  {"acuities  he  has  given  them.  This  they 
do  not  want  natural  ability  to  do,  but  only  a  good  heart 
or  moral  ability.  The  slothful  servant  was  as  as  able 
to  improve  his  one  talent,  that  was  given  him,  as  the 
servant  that  had  two  talents,  was  able  to   improve  his 


SEfRMON   XV.  249 

two ;  or  as  h-e  that  had  ten  talents,  was  able  to  improve 
his  ten.  Sinners  are  as  able  to  improve  all  the  talents 
thcj  have,  as  saints  are  to  improve  all  the  talents  they 
have.  Siimers  in  2;enerai  have  as  good  natural  talents, 
as  saints  in  general,  and  they  are  under  no  greater  nat- 
ural inability,  to  love  God,  embrace  the  gospel,  and 
obey  all  its  precepts,  than  saints  are.  But  they  are  un- 
der a  total  moral  inability  to  do  these  thiiigs.  Hence 
our  Saviour  says,  "  No  man  can  come  unto  me,  except 
the  Father  who  sent  me  todrawhim.'^  Sicniers  have  nat- 
ural ability  to  do  their  duty,  because  they  have  natural 
talents;  but  they  have  not  moral  ability  to  do  their 
duty,  because  they  have  no  heart  to  improve  their  nat- 
ural talents.  The  distinction  between  natural  ability 
and  moral  inability  is  as  plain  and  obvious,  as  the  dis- 
tinction between  natural  talents  and  a  heart  to  improve 
them.  This  distinction  is  to  be  seen  and  felt  all  over 
the  world.  We  every  where  see  men  ol'  fine  nattn*al 
talents,  who  have  no  heart  to  improve  them.  And  we 
all  feel,  at  times  at  least,  that  we  have  talents,  that 
Ave  have  no  heart  to  improve.  But  notwithstanding 
this  plain  and  sensible  fact,  how  many  are  there  among 
the  learned  and  unlearned,  among  saints  and  sinners, 
who  either  directly  or  indirectly  deny  the  distinction 
between  natural  and  moral  inability,  and  maintain,  that 
sinners  are  under  a  natural,  arid  not  merely  a  moral  in- 
ability to  embrace  the  gospel,  or  to  do  any  thing  in  ft 
right  and  acceptable  manner.  This  must  be  owing  to 
their  not  making  a  distinction  between  a  talent,  and 
an  heart  to  improve  it;  or  in  supposing  the  want  of  a 
heart  is  the  want  of  a  talent ;  which  is  absurd,  because 
a  heart  is  no  talent.  A  talent  is  something  that  God 
gives,  but  never  requires  ;  a  heart  is  something  God 
requires,  whether  he  gives  it,  or  not.  A  talent  is  some- 
thir)g  passive;  but  a  heart  is  something  active.  A  tal- 
ent has  no  moral  qualities;  but  a  heart  has  moral  qual- 
ities. A  talent  is  something  which  never  deserves  ei- 
ther praise  or  blame;  but  a  heart  always  deserves  ei- 
ther praise  or  blame.  No  talent  or  rational  faculty  can 
change  ;  but  a  heart  may  change,  and  often  does.  It 
3,2 


25(5  SERMON  XV. 

is  extremely  strange,  therefore,  that  so  many  should 
think,  that  the  heart  is  a  talent,  and  the  want  of  it  is  the 
uant  of  a  natural  talent,  or  intellectual  faculty,  which 
lays  siriners  under  a  natural  inability  to  love  God,  to 
repent  of  sin,  and  to  embrace  the  gospel.  No  person 
would  ever  think,  that  sitmersare  under  a  natural  ina- 
bility to  love  and  serve  God,  if  he  did  not  imagine,  that 
the  want  of  a  good  heart,  is  the  want  of  a  natural  talent, 
or  intellectual  faculty  to  love  and  serve  God.  And 
whoever  do  think,  that  a,  want  of  a  good  heart  is  the 
want  of  a  talent  or  natural  faculty,  must,  to  be  consis- 
tent, think  that  sinners  are  as  really  under  a  natural  in- 
ability to  do  their  duly,  as  a  blind  man  is  to  see,  or  a 
deaf  man  to  hear.  But  it  appears  from  what  has  been 
said  of  the  distinction  between  talents  and  the  Iieart, 
that  sinners  want  no  talents,  but  only  a  good  heart,  in 
order  to  embrace  the  gospel,  and  consequently  their  in- 
ability is  altogether  morale  and  not  natural. 

2.  it  appears  from  what  has  been  said,  that  it  is  of 
great  importance  to  understand  the  distinction  between 
talents,  and  a  heart  to  improve  them,  or  between  nat- 
ural and  moral  inability.  It  is  absolutely  necessary  to 
understand  this  distinction,  in  order  to  understand 
some  of  the  most  important  truths  in  the  bible.  With- 
out seeing  this  distinction,  who  can  see  the  propriety 
of  the  first  and  fundamental  law  of  God's  moral  king- 
dom, which  commands  every  person,  let  his  heart  be 
what  it  will,  to  love  him  with  all  his  heart,  with  all  his 
soul,  with  all  his  mind,  and  with  all  his  strength  .'*  Who 
can  understand  the  command,  which  requires  those 
who  have  no  repentance  to  repent,  and  those  who  have 
no  faith,  to  believe  the  gospel  .'*  Who  can  understand 
the  precept,  that  requires  those  who  are  totally  selfish, 
not  to  seek  their  own  things,  but  the  things  of  others  .'* 
and  to  do  to  others,  as  they  would  that  others  should  do 
to  them  ?  Who  can  understand  the  express  command 
to  sinners,  "  Make  you  a  new  heart  and  a  new  spirit,"' 
or  to  rise  from  spiritual  death  to  spiritual  life  ?  Who 
can  understand  the  consistency  between  the  doctrine 
of  regeneration  and  the  command  "to  put  oft"  the  old 


SERMON  XV.     •  251 

man  and  put  on  the  new ;"  or  the  consistency  between 
the  doctrine  ofthe  saints  perseverance,  and  the  numerous 
cautions  and  warnings  against  their  falling  away  ?  W  ho 
can  understand  the  consistency  between  God's  secret 
and  revealed  will  ?  or  the  universal  invitations  given  to 
siiiners  to  embrace  the  gospel,  and  the  doctrine  oi'  per- 
sonal election  to  eternal  life  ?  Who  can  understand 
that  divine  threatning,  "  The  servant  who  knows  his 
master's  will,  and  does  it  not, shall  be  beaten  with  ma- 
ny stripes,"  or  punished  according  to  the  light  and 
knowledge  he  resists  ?  These  are  all  gravelling  points 
to  those,  who  do  not  understand  the  distinction  be- 
tween naturnl  and  moral  inabilitif.  And  no  expositor  of 
the  bible,  that  I  ever  read,  who  did  not  understand  or 
denied  this  distinction,  could  reconcile  these  apparent 
diificulties  and  inconsistencies  every  where  to  be  found 
in  the  Scriptures.  It  is  because  Armiiiians,  Antinomi- 
ans,  and  Univeraalists,  do  not  understand,  or  will  not 
acknowledge  the  distinction  between  natural  and  mor- 
al  inability,  or  between  talents  and  an  heart  to  nnprove 
them,  that  they  run  into  their  difierent  and  dangerous 
errours.  And  no  one  can  refute  them,  without  under- 
standing this  distinction.  It  is,  indeed,  impossible  for 
any  person  to  understand  the  truths  and  consistency  of 
many  of  the  most  important  doctrines  and  duties  ofthe 
gospel,  without  understanding  the  wide  difference  be- 
tween men's  having  natural  abilities,  and  an  heart  to 
improve  them. 

3.  It  appears  from  what  has  been  said  in  this  dis- 
course, why  God  is  so  much  displeased  with  sirmers, 
for  pleading  the  want  of  a  good  heart,  as  an  excuse  for 
not  improving  the  talents  he  hits  given  them,  to  his  glo- 
ry. They  not  only  justify  themselves  in  that  in  which 
they  ought  to  condemn  thensselves,  but  by  justifying 
themselves,  they  condemn  God  as  the  most  unjust  and 
cruel  being  in  the  universe.  Tli^y  charge  him  with 
reaping  where  he  has  not  sown,  of  rerpiiring  that  which 
he  has  not  given,  and  of  threatening  them  with  eter.ial 
destruction  for  not  doing  that  which  he  has  not  given 
them  power  to  do.     This  is  a  higher  charge,  than  can 


252.  SERMON     XV. 

bn  brought  ngainst  the  greatest  tyrant  on  earth,  or  ev- 
en against  the  great  adversary  otGod  and  man.  But 
sinners  cannot  plead  the  want  ot"  an  heart  to  love  and 
ohey  (jlod.  without  virtually  bringing  this  charge  of  in- 
justice and  cruelty  against  him.  Every  sell-justifying 
and  sin  extenuating  plea  that  they  make,  is  a  God-con- 
demning plea.  Just  so  far  as  they  justify  themselves, 
they  condemn  him.  What  can  be  more  criminal  and 
displeasing  to  God  than  this.  He  has  given  them  great 
and  distinguishing  talents,  and  made  them  capable  of 
loving  and  serving  him  ;  but  they  deny,  that  he  has 
m:jde  them  capable  of  loving  and  serving  him,  because 
iic  lias  not  given  them  another  talent,  that  is,  a  good 
lu^rjrt;  and  upon  this  ground,  they  justify  themselves, 
and  condemn  him.  But  how  dare  they  '•  provoke  the 
I^onl  lo  jealousy  ?  are  they  stronger  than  he  ?'"'  Though 
sinners  do  not  always  see,  that  just  so  far  as  they  justi- 
fy themselves  in  their  slothfulness,  impenitency  and  un- 
belief, they  condemn  God  ;  yet  he  sees  it  and  highly 
resents  it.  The  master  of  the  slothful  servant  clearly 
saw  the  nature  and  implication  of  his  self-justifying 
plea,  and  would  not  endure  such  an  impeachment  from 
such  an  ungrateful  and  w  icked  servant ;  but  condemn- 
ed him  to  the  severest  punishment.  And  can  the  idle 
and  unfaithful  servants  of  God,  who  to  justify  them- 
selves, condemn  him,  hope  to  escape  with  impunity.^ 
They  are  guilty,  but  God  is  righteous.  They  have  in- 
jured God,  but  he  has  not  injured  them.  And  he  nev- 
er will  forgive  them,  until  they  first  condemn  them- 
selves, as  he  condemns  them,  and  accept  the  punish- 
ment of  their  iniquity,  and  ascribe  righteousness  to  him. 
in  respect  to  the  precept  and  penalty  of  his  law. 

4.  We  learn  from  whathnsbeensaid,on  whataccount 
sinners  grow  worse  and  worse  under  the  strivings  of  the 
spirit.  When  tliey  are  firstawakened,they  commonly  feel 
condemned  for  their  past  stupidity,  and  negligence, 
and  slolhfulnese,  and  resolve  to  be  more  earnest  and 
diligent  in  seeking  the  Lord.  But  as  the  spirit  strives 
more  powerfully,  their  wicked  heart  leads  them  to  re- 


SERMON  xr.  253- 

gist  a  sense  of  p;uilt,  which  is  so  painful  to  them,  and  to 
find  some  excuse  lor  their  conduct.  And  what  the  bi- 
ble sajs  about  the  moral  inabihty  ol' sinners  to  love 
God  and  embrace  the  gospel,  they  zealously  lay  hold 
of,  as  a  most  plausible  excuse  ;  and  they  begin  to  plead 
that  they  cannot  do  what  God  commands  them  to  do. 
For  he  requires  them  to  have  a  good  heart,  which  he 
has  not  given  them.  And  now  the  tables  are  turned. 
Instead  of  blaming  themselves  for  tlieir  moral  impoten- 
cy,  they  blame  God.  Instead  of  acknowledging  that 
they  have  been  idle  servants,  they  charge  God  with 
being  a  hard  master.  They  cast  oil* blame  trom  them- 
selves, and  fix  it  upon  God.  And  instejid  of  contend- 
ing with  themselves,  they  contend  with  him;  which  is 
in  the  highest  degree  criminal.  '^I'heir  carnal  mind 
rises  directly  against  God,  and  condemns  him  as  the 
most  unjust  and  cruel  being  in  the  universe;  which  is 
immediately  sinning  against  God  himself,  with  all  their 
heart,  with  all  their  soul,  with  all  their  mind,  and  with 
all  their  strength.  And  can  we  conceive  it  possible, 
that  they  should  rise  in  criminality  and  guilt,  so  fast  in 
any  other  way,  as  in  this?  "  If  one  man  sin  against  an- 
other, the  judge  shall  judge  him;  but  if  a  amn  sin 
against  the  Lord,  who  shall  entreat  for  him  ?"  This  is 
not  only  the  most  criminal^  but  the  most  dwK^erotis  way 
of  sinning.  It  directly  tends,  not  only  to  stilie  convic- 
tions, but  to  produce  despondency.  For,  so  far  as  sin-' 
ners  can  make  themselves  believe,  that  the  want  of  a 
good  hr>art  is  the  want  of  a  talent,  and  a  valid  excuse, 
they  will  pity  themselves  as  in  a  deplorable  condition, 
and  blame  God  for  not  giving  them  a  good  heart,  and 
threatening  to  cast  them  off  for  ever  for  the  want  of  it.  A 
great  many  guilty  sinners  have  thrown  themselves  into 
this  wretched  situation,  by  justifying  themselves,  and 
charging  God  foolishly.  All  awakened  sinners  are  in 
a  critical  situation,  and  it  is  extremely  diflicult,  to  guard 
them  against  the  guilt  and  danger  of  justifying  them- 
selves and  condemning  God.  The  best  w.jy  to  guard 
them  against  this  delusion,  is  to  make  them  see,  ifpos- 


254  SERMON    XV. 

atble,  the  distinction  between  natural  and  moral  ina*- 
bility. 

5.  It  appears  from  what  has  been  said,  that  no  awak- 
ened sinners  are  under  genuine  convictions,  until  they 
are  constrained  to  give  up  all  their  excuses  lor  their 
negligence,  impenitency  and  unbelief.  All  their  excuses 
are  founded  upon  their  false  notion  of  being  unable  to 
<lo  what  God  has  required  of  them,  because  he  has  not 
given  them  an  heart  to  do  it.  This  excuse  they  ought 
to  give  up,  and  must  give  up,  when  the  commandment 
comes  home  to  tlieir  conscience.  "For  whatsoever 
the  law  saith,  it  saith  to  them  that  are  under  the  law, 
that  every  mouth  may  be  stopped,  and  the  whole 
world  may  become  guilty  before  God."  The  sinner 
under  genuine  conviction,  has  no  self-justifying,  and 
God  condemning  plea  to  make.  His  mouth  is  stopped, 
though  his  heart  rebels.  Paul  owns  that  he  was  sub- 
ject to  such  genuine  convictions.  '- 1  was  alive  with- 
out the  law  once ;  but  when  the  commandment  came, 
sin  revived,  and  I  died."  And  the  publican  had  no  ex- 
cuse to  make,  when  he  cried,  "God  be  merciful  to  me 
a  sinner."  The  law,  which  requires  a  holy  heart,  al- 
lows of  no  excuse  for  the  want  of  it.  It  is  extremely 
dangerous  for  sinners  to  take  awakenings  for  convic- 
tions, and  a  mere  sense  of  danger  for  a  sense  of  guilt. 
They  must  renounce  all  self-righteousness  and  selt-jus- 
tification  in  order  to  accept  the  unpromised  mercy  of 
God. 

6.  It  appears  from  what  has  been  said,  that  all  sin- 
ners are  equally  liable  to  conviction.  I'he  same  tal- 
ents which  God  has  given  them,  and  required  them  Co 
improve,  he  can  turn  against  them,  and  employ  as 
means  of  conviction  and  self-condemnation.  All  their 
intellectual  powers,  all  their  acquired  knowledge,  all 
their  religious  advantages,  and  all  their  easy  and  agree- 
able circumstances  in  life,  he  can  turn  against  them, 
and  make  them  feel  that  these  thincrs  have  increased 
their  obligatioJis  to  improve  them,  and  consequently 
their  guilt  in  misimproving  them.  Though  all  secure 
sinners  employ  all  their  talents  to  invent  plausible  ex- 


SERMON  XY.  2^5 

cas€s;  yet  God  can  make  them  employ  all  their  tal- 
enls  to  discover  and  condemn  their  past  stupidity,  neg- 
ligence and  slothfuhiess.  Though  the  careless  and 
thoughtless,  imagine  that  they  can  successfully  plead 
their  cause  hefore  God,  yet  >vhen  they  come  in  sober 
earnest  to  justify  themselves,  they  will  tind  that  God 
can  condemn  tliem  out  of  their  own  mouth.  How  many 
great  and  learned  men  has  God  laid  prostrate  at  his 
footstool?  It  is  only  to  take  away  their  groundless  ex- 
cuses, and   they  fall  before  him. 

7.  This  subject  now  exhorts  all  sinners,  without  ex- 
ception, to  improve  their  talents  which  God  has  given 
them.  Of  these  talents  they  cannot  divest  themselves. 
They  are  a  part  of  their  rational  and  immortal  exist- 
ence. And  they  bind  them  to  love  and  serve  God 
with  a  pure  heart.  And  if  they  are  slothful,  and  bury 
them,  or  pervert  them,  they  will  sink  them,  like  talents 
of  gold,  in  endless  perdition.  How  many  sinners  have 
Wisiied  in  vain  to  be  deprived  of  their  noble,  rational 
and  immortal  talents;  or  to  be  completely  annihilated 
rather  than  to  feel  their  insupportable  condemning 
power.  You  cannot  turn  to  the  right  or  left,  with  secu- 
rity or  impunity.  There  is  only  one  strait  and  narrow 
path  before  you.  To  obey  God  from  the  heart,  or  to  be 
condemned  and  destroyed  forever.  And  can  you  hes- 
itate a  moment,  what  is  your  duty  and  interest.'^  Are 
you  secure.''  Awake!  Are  you  alarmed.'*  Condemn 
yourselves,  and  justify  God,  and  accept  of  mercy.-— 
Stand  no  longer  idle. — You  must  soon  give  to  God  an 
account  of  what  you  have  done  with  your  talents.  An4 
if  you  (]o  not  make  yourselves  an  heart  to  use  the  tal- 
ents he  has  given  you,  to  his  glory,  he  will  say  in  res- 
pect to  every  one  of  you,  "Cast  ye  the  unprofitable 
servant  into  utter  darkness;  there  shall  be  weeping  and 
gnashing  of  teeth." 


SERMON  XVI. 

THE    HAPPINESS    OF    SELF-DENIAL. 

LUKE,  XVIII.  28,  29,  30. 

Then  Peter  snid^  Zo,  ■we  have  left  all  and  followed  thee.  And  he  said 
tnto  them,  vertli/  I  say  unto  you.  there  is  no  man  that  hath  left  Aousp,  or 
parents,  or  brethren,  or  wife,  or  children,  for  the  kitigdom  of  God's 
sake,  who  shall  nut  receive  manifold  mart  in  this  present  time.,  and  in 
the  world  to  coine^  life  everlasting. 

There  was  no  duty  that  Christ  more  frequently  and 
plainly  inculcated,  than  the  duty  of  self-denial.  He 
made  it  the  cardinal  condition  of  men's  becomina;  his 
sincere  followers.  "  Then  said  Jesus  unto  his  disci- 
ples, if  any  man  will  come  after  me,  let  him  deny 
himself,  and  take  up  his  cross,  and  follow  me."  And 
when  "a  certain  ruler  asked  him,  saying,  good  master, 
what  shall  I  do  to  inherit  eternal  life  ?  Jesus  said  unto 
him,  sell  that  thou  hast,  and  distribute  unto  the  poor, 
and  thou  shalt  have  treasure  in  heaven  :  and  come  and 
follow  me.  And  when  he  heard  this,  he  was  very  sor- 
rowful, for  he  was  very  rich.  And  when  he  saw  that 
he  was  very  sorrowful,  he  said,  how  hardly  aliall  they 
that  have  riches  enter  into  the  kingdom  of  God  !  For 
it  is  easier  for  a  camel  to  go  through  a  needle's  eye, 
than  for  a  rich  man  to  enter  into  the  kingdom  of 
God.  And  thoy  that  heard  it,  said.  Who  then  can  be 
HBaved  .»*  And  he  said,  the  things  which  are  impossible 
with  men,  arc  possible  with  God.  Then  Peter  said, 
Lo,  we  have  left  all,  and  followed  thee.  And  he  said 
unto  them,  Verily,  1  say  unto  you,  there  is  no  man  that 
hath  left  house,  or  parents,  or  brethren,  or  wife,  or 
children,  for  the  kingdom  of  God's  sake,  who  shall  not 
receive  manifoM  more  in  this  present  time,  and  in  the 
world  to  come  life  everlasting."  Mark  expressly  says, 
<"'  the  self-denying  man  shall  receive  an  hiuidred-fold i}ow 


SERMON    XVI.  257 

111  tiiis  time,  and  in  the  world    to  come  eternal  life.'* 
The  texli'ull)'  warrants  us  to  say, 

"^rhat  the  exercise  of  self-denial  is  productive  of  the 
hio;hebt  happiness  both  in  tliis  life  and  in  the  life  to 
cojne. 

I  shnll  first  explain  self-denial,  and  then  show  that 
it  is  productive  of  the  highest  present  and  future  hap- 
piness. 

I.  Self-denial  is  to  be  explained.  Though  it  be  uni- 
versally allowed,  that  there  is  such  a  thing  as  self-de- 
nial ;  yet  very  diflerent  opinions  are  entertained  con- 
cerning the  nature  of  it,  which  makes  it  necessary  to 
show  in  what  it  essentially  consists. 

In  the  first  place,  it  does  not  consist  in  giving  up  one 
temporal  and  personal  good  for  a  greater  temporal  and 
personal  good.  For  this  is  self-gratifying  instead  of 
self-denying.  Any  entirely  selfish  person  would  be 
willing  to  do  this.  Christ  said  to  his  hearers,  "If  ye 
love  them  that  love  you,  what  thank  have  ye  ?  for  sin- 
ners also  love  those  that  love  them.  And  if  ye  do  good 
to  them  who  do  good  to  you,  what  thank  have  ye  ?  for 
sinners  also  do  even  the  same.  And  if  ye  lend  to  them 
of  whom  ye  hope  to  receive,  what  thank  have  ye  ?  for 
sinners  also  lend  to  sinners,  to  receive  as  much  again." 
Men  are  generally  fond  of  exchanging  a  less  personal 
and  temporal  good  for  a  greater  personal  and  tempo- 
ral good.  And  though  in  some  cases,  they  may  feel  a 
degree  of  reluctance  in  giving  up  a  smaller  for  a  great- 
er temporal  good  ;  yet  on  the  wliole,  they  choose  to  do 
it,  to  gratify  theirselfishness.  One  man  will  sacrifice  his 
property,  to  gratify  his  ambition,  which  he  esteems  a 
greater  good.  Another  man  will  sacrifice  his  proper- 
ly to  gratify  his  appetite,  wliich  he  esteems  a  greater 
good.  Another  will  sacrifice  his  property,  to  gratify 
his  revenge,  which  he  esteems  a  greater  good.  But 
none  of  tliese  persons  in  these  cases,  exercise  the 
least  self-denial.  They  only  give  up  one  personal  and 
temporal  interest  for  what  they  esteem  a  greater  per- 
sonal and  temporal  good,  which  gratifies  their  selfish 
and  corrupt  hearts. 
33 


258  SERMON    XVI. 

Nor,  secondly,  docs  self-denial  consist  in  giving  u[> 
a  less  temporal  and  personal  good  for  a  greater  per- 
sonal and  eternal  good.  The  most  corrupt  and  self- 
ish men  in  the  world,  are  willing  to  give  up  any  or 
all  their  temporal  and  personal  interests  for  the  sake 
of  obtaining  future  and  eternal  happiness.  JNJicah 
represents  a  sinner  as  expressing  this  willingness  in 
the  strongest  terms.  "Wherewith  shall  1  come  before 
the  Lord,  and  bow  myself  before  the  high  God  ? 
Shall  1  come  beibre  him  with  burnt  olFerings,  with 
calves  of  a  year  old  .^  Will  the  Lord  be  pleased  with 
thousands  of  rams,  or  with  ten  thousands  of  rivers  of 
oil  ?  Shall  I  give  my  tirst  born  for  my  transgression, 
the  fruit  of  my  body  for  the  sin  of  my  soul.'*"  What  this 
person  is  represented  as  willing  to  sacrifice  for  the 
salvation  of  his  soul,  thousands  and  thousands  of  man- 
kind have  actually  done,  to  obtain  future  and  eternal 
happiness.  All  the  idolatrous  nations  round  about  Ju- 
dea,  sacrificed  their  dear  infants  and  children  in  order  to 
obtain  the  favour  of  Moloch  and  their  other  false  and 
cruel  sfods.  The  heathens  in  East-India  and  the  East- 
India  islands  make  the  same  cruel  and  inhuman  sacri- 
fices to  their  false  gods  and  stupid  idols.  Some  idolize 
the  river  Ganges,  and  sacrifice  themselves  and  others 
to  that  idol.  Thousands  and  thousands  go  as  pilgrims 
to  sacrifice  themselves  to  the  grand  idol  Juggernaut, 
Some  are  voluntarily,  and  others  involuntarily  burnt 
to  ashes,  for  their  own  or  their  friends  eternal  benelii 
The  Mahometans,  who  are  semi-christians,  go  long  pil- 
grimages to  Mecca,  and  practice  other  sell-mortifica- 
tions for  the  sake  of  securing  future  and  eternal  hap- 
piness. And  among  those,  who  call  themselves  christ- 
ians, there  are  a  multitude  of  hermits,  monks  and  nuns, 
and  other  enthusiastick  and  superstitious  persons,  who 
voluntarily  deny  themselves  tl)e  enjoyments  of  civil  so- 
ciety, macerate  their  bodies,  and  subject  themselves  to 
the  extremes  of  heat  and  cold,  pain,  poverty,  and  re- 
proach, for  the  sake  of  obtaining  the  siilvation  of  their 
souls.  But  there  is  not  the  least  self-denial  in  such 
selfish  mortifications,  sufferings  and  sacrifices.  If  a 
/nan  should  gain  the  whole  world,  and  then  give  it  up 


SERMD\  XVI,  2b9 

for  the  sake  of  escaping  eternal  misery  and  obtaining 
eternal  happiness  it  would  be  the  highest  act  of  seljisli- 
ness^  instead  of  self-denial^  which  does  not  consist  in  giv- 
ing up  a  less  temporal  and  personal  good,  for  a  greater 
temporal  and  personal  good;  nor  in  giving  up  a   less 
personal  and  temporal  good,  for  a  greater  personal  and 
eternal  good.     In  a  word,  selfdenial  does  not  consist  in 
any  thing  that  gratifies  a  selfish  heart;  and  therefore  it 
does  not   consist  in  giving  u^i  onv  oivn present  gooA.  for 
our  own  future  good,\eA  our  ownluture  good  be  whatit  may. 
Bui,    thirdly   and  positively,  self-denial   consists    in 
giving  up  our  own  good  for  the  good  of  others.     The  man 
who  gives  up  the  least  personal  good   for   the  -  personal 
"•oor/ of  another,  without  any  hope  of  reward,  exercises 
true  sell-denial.     The  man    who  gives   up  his  private 
good  for  the  good  oi'  the publick  without  any  hope  of  re- 
ward,  exercises    true    self-denial.      Such    self-denial 
stands  in   direct  contrariety   to  selfishness.     No  man, 
who  is  entirely  selfish,  can   be  willing  to   give   up   his 
own  good   for  the  good  of  another   person,   or  for  the 
good  of  the  publick,  or  for  the  glory  of  God,  without  a 
hope  of  reward,  or  receiving  a  greater  good  than  he 
bestows.     Satan   knows,  there  is    no  self-denial,   and 
consequently  no  virtue  in   selfishness,  or  in  any  action 
that  flows  from  selfishness,  and  on  that  ground,  he  de- 
nied that  Job  had  any  seli-denial,  or  virtue  in  his  ex- 
ercising love  and  obedience  to  God.     "  The  Lord  said 
unto  satan,  bast  thou  c6nsidered  my  servant  Job,  that 
there  is  none  like  him  in  the  earth,  a  perfect  and  up- 
right man,  one  that  feareth  God,  and  eschewcth  evil. 
Then  satan  answered  the  Lord,  and  said,  Doth  Job 
fear  God   for  nought.'*  Hast  thou   not  made   a  hedge 
about  him,  and  about  his  house,  and  about  all  he  hath 
on    every    side?  Thou   hast  blessed   the   work    of  his 
hands,  and  his  substance  is  increased  in  the  land.     But 
put  forth  iliine  hand  now,  and  touch  all   that  he  hath, 
and  he  will  curse  thee  to  thy  face."     Had  Job  loved  and 
served   God,   from  mercenary  motives,  he  would  un- 
doubtedly have  felt,  if  not  acted  as  satan  predicted, 
when  God  stripped  him  at  once  of  all  hU  wealth  and 


260  SERMON    X\  I. 

'prosperity.     But  he  blessed  God  in  his  sore  alUictioiis 
and   bereavements,  which  demonstrated  his  pure  sell- 
denial    and  disinterested  virtue.     Christ,  in   the  text, 
represents   self-denial  as  consisting  in  mens'  giving  up 
private  or  personal  good  for  the  kingdom  of  God's  sake. 
•'  Verily  I  say  unto  you,  there  is  no  man  that  hath  left 
house,  parents,  &c.  for  the  kingdom  oi'  God's  sake,  who 
shall  not  receive   manifold  more  in  this   present  time, 
and  in  the  world  to  come  life  everlasting."     This  self- 
denial   which  Christ  enjoined,  he  also   practised.     So 
says  Paul  to  the  Corinthians.     "  Ye  know  the  grace  of 
our  Lord  Jesus  Christ,  that  though  he  was  rich,  yet/or 
i(our  sokes  he  became  poor,  that  ye  through  his poverli/ 
might  be  made  rich."     Paul  says  to  the  Romans,  "  We 
then  thai  are  strong,  ought  to  bear  the  inlirmities  of  the 
weak,  and  not  to  please  ourselves.     Let  every  one  of  us 
please  his  neighbour  for  his  good — for  even  Christ  pleas- 
ed not  himself.''''     And  again,  the  apostle  says,  "  Let  no 
man  setk  his  oicn,  but  every  man  another's  icecdth.'''     Ac- 
cording to  the  dictates  of  scripture,  reason,  and  con- 
science, all  self-denial  consists  in  giving  up  our  own  good 
or  the  good  of  others,  when  our  own  personal  and  pri- 
ate  good  stands  in  competition    with  the  good  of  otli- 
.s.     We  should   never  find    any  difficulty   in    under- 
handing  the  nature  and  tendency  of  self-denial,  if  we 
vere  only  willing  to  practice   it;  and  we  should   find 
10  difficulty  in  practising  it,  if  we  only  possessed  pure 
isinterested  love  to  God  and  man.     For, 
II.  True  self-denial  is  productive  of  the  highest  pres- 
nt  and  future  happiness.     Though  tfiis  may  look  like 
I  paradox,  yet,  I  trust,  it  will  appear  a  plain  and  im- 
>ortant  truth,    if   we   consider  the  following   things, 
knd, 

\.  The  nature  of  true  self-denial.  It  consists,  as  we 
lave  seen,  in  giving  up  a  less  private  or  personal  good 
jr  a  greater  publick  good;  or  in  giving  up  our  ojvn 
ood  for  the  greater  good  of  others.  And  this  nrces- 
Arily  implies  disinterested  benevolence,  which  is  plac- 
.  ig  our  own  happiness  in  the  greaterhappiness  of  others, 
i  hen  a  man  giv<^s  up  his  own  happiness  to  promote 


SERMON  XVI.  261 

the  greater  happiness  of  another,  he  does  it  freely  and 
vohjutarily,  because  he  takes  more  pleasure  in  the 
greater  good  ofanother,  than  in  a  less  good  of  his  own. 
So  that  though  he  gives  up  private  and  personal  good, 
yet  he  does  not  give  up  all  good,  for  he  enjoys  all  that 
good  ofanother,  for  which  he  gives  up  his  own.  And 
since  that  good  of  another  is  always  greater  than  his 
own  good,  which  he  gives  up  for  it,  he  becomes  happi- 
er than  he  could  be  without  such  an  act  of  self-denial. 
The  selfish  man  who  loves  his  property  more  than  his 
ease,  enjoys  more  pleasure  in  labouring,  sweating,  and 
toiling,  than  in  spending  his  time  in  idleness  and  ease. 
?o  the  benevolent  man,  who  gives  up  his  own  person- 
al good  for  the  greater  good  of  his  neighbour,  enjoys 
all  that  greater  good  of  his  neighbour,  for  which  he 
gives  up  a  less  personal  good  of  his  own,  and  conse- 
quently he  is  happier,  than  if  he  had  not  done  that  act 
of  self-denial.  Or  if  a  benevolent  man  gives  up  his  pri- 
vate good  to  promote  a  greater  publick  good,  he  en- 
joys all  that  greater  publick  good,  for  which  he  gives  up 
his  pr  ivate  good  ;  and  of  course  becomes  happier  than 
if  lie  had  not  given  up  the  private  for  \m  publick  good. 
Or  if  a  benevolent  man,  gives  up  his  house,  or  his  lands, 
or  his  children,  or  any  thing  th.xt  he  calls  his  own,  for 
the  kiriodom  ofGocVs  sake^  he  enjoys  that  kingdom  of 
God  for  which  he  gives  up  his  personal  good,  and  nec- 
essarily becomes  happier  than  if  he  had  not  done  that 
great  act  of  seli-denial.  AVe  cannot  conceive  of  any 
act  of  true  self-deiiial,  which  will  not  be  productive  of 
the  present^  as  well  ^i^  future  good  of  the  person  who 
perlbrms  it.  •  It  is  the  dictate  of  every  man's  reason, 
that  his  giving  up  his  own  personal  good,  for  the  good 
of  others^or  for  the  glory  olGod,  will  be  productive  of 
greater  good  in  this  lile  and  in  the  life  to  come.  Let  a 
good  man  labour  and  sufFi^r  ever  so  mucli  for  the  good 
of  others,  or  the  glory  of  God  ;  the  good  of  others  and 
the  glory  of  God  will  alTord  him  a  happiness  which  will 
over-balance  all  his  painful  labours  and  sulTerings,  and 
certainly  be  productive  of  a  greater  present  and  future 
happiness.     If  this  be  true,  the   benevolent  must  know 


262  SERMOiN     XVI. 

it  to  be  true,  by  their  own  experience.  Let  me  ask 
you  then,  whetlier  you  ever  enjoyed  n  purer  or  higher 
happiness,  than  you  have  found  in  proniolinsj  the  good 
of  others  and  the  glory  of  God,  by  acts  of  seh-deniai  ? 

2.  Those  who  have  denied  themselves  the  most,  have 
found  the  greatest  happiness  resulting  from  their  self- 
denial.  God  the  Father  denied  himself  in  giving  up 
bis  only  begotten  and  dearly  beloved  Son  to  sutler  and 
die  for  this  guilty  and  perishing  world.  But  he  always 
bas  been,  and  always  will  be  unspeakably  more  bless- 
ed by  this  astonishing  act  of  self-denial,  than  by  any 
thing  else  he  has  ever  done,  or  ever  will  do.  The 
Lord  Jesus  Christ  exercised  greater  selt-denial,  than 
any  other  person  in  this  world,  by  becoming  incarnate, 
taking  the  form  of  a  servant,  and  becoming  obedient 
unto  death,  even  the  death  of  the  cross  for  the  salva- 
tion of  the  most  guilty  and  ill-deserving  creatures. 
But  be  declares,  that  he  delighted  to  do  his  Father's 
will  in  sufTering  and  dying  ;  and  was  then  and  always 
will  be  more  happy,  than  if  he  had  never  suffered  or 
died.  And  on  this  supposition,  the  apostle  urges 
christians  to  imitate  his  example  of  self-denial,  as  the 
way  to  become  the  most  happy.  '•  Let  us  run  with  pa- 
tience the  race  set  before  us,  looking  unto  Jesus, 
the  author  and  finisher  of  our  faith;  who  for  the  joy 
that  was  set  before  him,  endured  the  cross,  despising 
the  shame,  and  is  set  down  at  the  right  hand  of  the 
throne  of  God."  Moses  iound  the  greatest  happiness 
in  along  series  of  self-denying  obedience  and  suffer- 
ings. It  is  expressly  said,  "By  faith,  Moses,  when  he 
was  come  to  years,  relused  to  be  called  the  son  of 
Pharaoh's  daughter;  clioosiitg  rather  to  suffer  affliction 
with  the  people  of  God,  than  to  enjoy  tlie  pleasures  of 
gin  for  a  season  ;  esteeming  the  reproach  of  Christ  great- 
er riches  than  the  treasures  of  Egypt;  for  he  had  res- 
pect to  the  recompense  of  reward."  Paul  found  self- 
denial  productive  of  happiness.  He  says,  "I  take 
pleasure  in  infirmities,  in  reproaches,  in  necessities,  in 
persecutions,  in  distresses,  ^or  Christ's  sake."  And 
ranking   himself  with  christians,  he  says,   "We   are 


SERMON'    XVI.  265 

troubled  on  every  side,  yet  not  distressed  ;  we  are  per- 
plexed, but  not  in  despair ;  persecuted,  but  not  forsak- 
vi\ ;  cast  down,  but  not  destroyed.  But  though  our 
outward  man  perish,  the  inward  man  is  renewed  day 
by  dav.  For  our  light  affliction,  which  is  but  for  a 
moment,  vvorketh  lor  us  a  lar  more  exceeding  and  eter- 
nal weight  of  glory."  And  again  he  says,  after  reciting 
a  long  catalogue  of  sufferings,  "As  sorrowful,  yet  always 
I'cjoicing ;  as  poor,  yet  making  many  rich;  as  having 
nothing,  and  yet  ymsACA^^i?/^  all  things.''''  Now,  if  God,  if 
Christ,  if  Moses,  if  Paul,  and  if  the  primitive  christians 
found  the  greatest  happiness  in  the  greatest  acts  of  self- 
denial,  it  must  be  true,  that  true  sell-denial  in  all  in- 
stances will  produce  the  purest  and  greatest  happiness 
in  the  minds  oi  those  who  practise  it,  both  in  this  life, 
and  in  the  life  to  come.  Thus  it  appears  from  the  na- 
tvrc  of  self-denial,  and  from  the  effects  which  have 
llowed  from  it,  that  it  is  productive  of  the  purest  and 
highest  happiness.  And  this  will  further  appear,  if  we 
consider, 

3.  The  great  and  precious  promises,  which  are  ex- 
pressly made  to  self-denial,  by  Christ  himself  When 
he  first  sent  forth  his  disciples  to  preach  the  gospel, 
he  forewarned  them  to  expect  opposition,  reproach 
and  persecution  in  every  form.  But  he  enjoined  it  up- 
on them  to  take  up  their  cross,  and  suffer  every  evil 
that  they  met  with,  for  his  sake,  and  promised  to  give 
them  an  ample  reward  for  all  their  self  denial  in  pro- 
moting his  cause  and  kingdom.  He  said,  "  He  that 
loseth  his  life  for  my  sake,  ^\m\\  find  it.  He  that  re- 
ceiveth  you,  receivethme;  and  he  that  receiveth  me 
receivclh  him  that  sent  me.  He  tiiat  receiveth  a 
prophet  in  the  name  of  a  prophet,  shall  receive 
a  prophet's  reward:  and  he  that  receiveth  a  right- 
eous man,  in  the  name  of  a  righteous  man,  shall 
receive  a  righteous  man's  reward.  And  whosoever 
shall  give  to  drink  unto  one  of  these  little  ones  a  cup 
of  cold  water  only,  in  the  name  of  a  disciple,  verily 
I  say  unto  you,  he  shall  in  no  wise  lose  his  reward.''"' 
Christ  promised  the  amiable  yomig  man,  whom  be  re- 


264  SERMON    XVI. 

quired  to  sell  all  that  he  had  and  give  to  llie  poor,  that 
it' he  would  thus  deny  hinisoir,  take  up  the  cross  and 
follow  him,  he  would  abundantly  reward  him,  by  giv- 
ing him  treasure  in  heaven.  But  the  young  man 
thought  this  was  too  hard  a  condition  of  salvation,  and 
therefore  went  away  sorrowful.  And  the  disciples 
thought  so  too.  They  were  astonished  out  of  measure, 
saying  among  themselves,  Who  tlicn  can  be  saved  } 
Christ  told  them  that  this  was  possible  Avilh  God, 
though  not  with  men.  Then  Peter  said  unto  him,  we 
have  left  all.  and  followed  thee,  wanting  to  know  what 
reward  they  should  receive  for  giving  up  all.  ''Jesus 
answered  and  said,  Verily,  I  say  unto  you,  there  is  no 
man  that  hath  left  house,  or  brethren,  or  sisters,  or  fa- 
ther, or  mother,  or  wife,  or  children,  or  lands /or  my 
sake  and  the  gosprfs,  but  he  shall  receive  an  hundredfold 
now  in  this  timc^  houses,  and  brethren,  and  sisters,  and 
mothers,  and  children,  and  lands,  with  persecutions; 
and  in  the  world  to  come  eternal  life."  These  same 
promises  are  made  in  the  text,  and  several  other  places, 
to  those  who  exercise  self-denial,  or  give  up  all  for 
Christ's  sake,  or  the  gospefs  sake,  or  the  kingdom  of 
God's  sake.  And  these  promises  assure  every  one, 
who  exercises  true  self-denial,  that  he  shall  be  an  hun- 
dred fold  more  happy  in  this  world,  as  well  as  in  the 
next,  in  time,  as  well  as  in  eternilij,  than  if  he  did  not  thus 
deny  himself,  and  give  up  all  for  the  kingdom  of  God's 
sake.  And  it  is  easy  to  see,  from  the  nature  of  self-de- 
nial, that  these  promises,  not  only  maij  be,  but  must  be 
fulfilled.  For  self-denial  consists  in  giving  up  a  person- 
al good,  for  a  pidjl/ck  good  :  and  a  present  good,  (or  ^fu- 
ture good.  And  those  who  give  up  their  personal  good 
for  the  good  of  others,  enjoy  all  the  good  of  others,  for 
which  they  give  up  their  own  :  and  those  who  give  up 
their  own  good  for  the  glory  of  God,  enjoy  all  the  glo- 
ry of  God,  for  which  they  give  up  their  own  good,  and 
of  course,  they  n^.ust  enjoy  all  the  good  of  all  other  be- 
ing's, so  far  as  (hey  are  capable  of  it,  which  will  be  a 
hundred,  a  thousand  fold  greater  good  than  their  own 
personal  good. 


SERMON    XVI.  265 

IMPROVEMENT. 

1.  It  appears  from  Avhat  has  been  said  in  this  dis- 
fourse  concerning  self-denial,  that  it  is  necessarilj  a 
term  or  condition  of  salvation.  Christ  was  repeatedly 
asked,  what  was  the  pecuhar  and  necessary  term  or 
condition  of  becoming  his  disciple.  And  whenever  this 
important  question  was  put  to  him,  he  always  replied, 
that  self-dffnial  was  an  indispensable  condition.  He 
uniformly  said,  "  If  any  man  will  come  after  me,  let  him 
deny  himself,  and  take  up  his  cross,  and  follow  me." 
This  condition  he  more  largely  explained  and  illustrat- 
ed in  the  fourteenth  of  Luke.  "  When  there  went  great 
multitudes  with  him,  he  turned  and  said  unto  them,  if 
any  man  come  to  me,  and  hate  not  his  father,  and  moth- 
er, and  wife  and  children,  and  brethren,  and  sisters, 
yea,  and  his  own  life  also,  he  cannot  be  my  disciple. 
And  whosoever  doth  not  bear  his  cross,  and  come  af- 
ter me,  cannot  be  my  disciple.  For  which  of  you  in- 
tending to  build  a  tower,  sitteth  not  down  first  and 
counteth  the  cost,  wjiether  ye  have  sufTicient  to  finish 
it?  Lest  haply,  after  he  hath  laid  the  foundation,  and 
is  not  able  to  fitiish  it,  all  that  behold  it,  begin  to  mock 
him  saying,  this  man  began  to  build  and  was  not  able 
to  finish.  Or  what  king  going  to  make  war  against  an- 
other king,  sitteth  not  down  first,  and  consulteth  wheth- 
er he  be  able  with  ten  thousand,  to  meet  him  that  com- 
eth  against  him  with  twenty  thousand  }  Or  else,  w  hile 
the  other  is  a  great  way  oil'  he  sendeth  an  embassage, 
and  desireth  conditions  of  peace.  So  likewise,  w  hoso- 
ever  he  be  of  you  that  formketh  not  all  that  he  hath,  he 
cannot  be  my  disciple.^''  This  condition  of  becoming  a 
disciple  of  Christ  is  founded  in  that  supreme  and  disin- 
terested love  to  him,  whicli  disposes  a  man  to  love  him 
more  than  father  or  mother,  son  or  daughter,  or  even 
his  own  life  ;  and  which  at  the  same  time  disposes  him 
to  hate  father  or  mother,  son  or  daughter,  or  even  his 
own  life,  when  either  of  these  stand  in  the  way  of  his 
loving  Christ  supremely.  Christ  exercised  just  such 
supreme  love  to  liis  Father,  when  "  Peter  began  to  re- 
Si 


266  SERMOxV     XVI. 

buke  him  saying,  be  it  far  from  thee  Lord  :  this  shall 
not  be  unto  tlice.*'  That  is,  that  thou  shalt  die  on  the 
cross.  "But  Christ  turned,  and  said  unto  Peter,  get 
thee  behind,  satan ;  thou  art  an  ofrence  unto  me:  for 
thou  savourest  not  the  things  that  be  of  God,  but  those 
that  be  of  men."  Christ  had  a  supreme  and  disinter- 
ested regard  to  the  glory  of  God  in  dying  on  the  cross, 
and  therefore,  hated  Peter,  or  the  best  friend  on  earth, 
who  stood  in  the  way  of  his  feeliiig  and  expressing  su- 
preme love  to  his  Father,  in  suffering  and  dying  on  the 
cross.  So  Clu'ist  requires  every  porson,  who  would 
become  his  disciple,  to  love  him  supremely,  and  to  give 
up  or  liate  every  person  or  object,  that  stands  in  the 
way  of  his  loving  him  supremely.  Now  such  a  supreme 
love  to  Christ  is  act  only  a  proper,  but  a  necessary  and 
indispensable  condition  of  becoming  his  disciple,  and 
obtaining  pardon  and  salvation.  Salvation  consists  not 
only  in  freedom  from  future  and  eternal  misery,  but  in 
the  enjoyment  of  future  and  eternal  happiness  in  heav- 
en. But  heavenly  happiness  is  a  social  happiness,  and 
consists  in  union  and  communion  with  God,  with  holy 
angels,  and  the  spirits  of  just  men  made  perfect  in  pure, 
disinterested  love.  All  heaven  is  full  of  disinterested 
love  and  self-denial.  God  has  denied  himself,  Christ 
has  denied  himself,  the  Holy  Spirit  has  denied  himself, 
the  holy  angels  have  denied  themselves,  and  all  de- 
parted saints  have  denied  themselves,  and  always  will 
deny  themselves,  in  giving  up  impenitent  angels  and 
impenitent  men  to  eternal  perdition.  Without  self  de- 
nial, therefore,  no  man  can  see  God  and  the  kingdom 
of  God,  and  enjoy  it.  Self-denial  is  not  a  mere  arbi- 
trary condition  of  salvation,  but  the  only  possible  con- 
dition of  salvation.  Men  cannot  be  saved  upon  any 
lower  or  easier  condition.  ,  They  cannot  embrace  the 
gospel  without  it,  and  they  cannot  enjoy  the  salvation 
of  the  gospel  without  it. 

2.  It  appears  from  what  has  been  said  in  this  dis- 
course, concerning  self-denial,  that  the  doctrine  cannot 
be  carried  too  far.  Though  every  one  will  allow,  that 
self-denial  is  a  scriptural  doctrine,  and  ought  to  be 


SERMON    XVI.  267 

preached,   and  all  ought   to  practice  self-denial,   yet 
many  imagine    it   may   be,  and   sometimes  is  carried 
too  i'ar.     liut  ought  it   not  to   be   carried  as  far   as 
Christ   carried  it  ?    And   can  it    be  carried  any  far- 
tlier  than  he  carried  it?    He   required    men  to   deny 
themselves,  and  take   up  their  cross,  and  give   up  not 
only  little  tilings,  but  great  things;  and  not  only  some 
thit'gs,  hut  o// things.     And  lest  he  should  be  misunder- 
stood,   he  mentions   particulars.     He  mentions  houses 
and  lands,  which  include  every    species  of  property. 
Hemeutions  fathers  and  mothers,  brothers  and  sisters, 
n  i\  es  and  cluldren,  which  include  the  nearest  and  dear- 
est connections  and  friends.     And  to  all  these  sacrifices 
he  adds  the  sacrifice  of  life   itself     "He   that  findeth 
his  life  shall  lose  it:  and  he  that  loseth  his  lil'e  for  my 
sake  shall  find  it.     For  w  hat  is    a  man  profited,  if  he 
shall  gain   the  whole  world,  and  lose  his   own  soul? 
Or  what  shall  a  man  give   in  exchange  for  his   soul?" 
The  life  here  spoken  of  as  lost  and  as  found,  is  not 
mere  temporaL   but  denial  life.     What   preacher  ever 
taught  self  denial  in  a  plainer  or  more  extensive  sense, 
than  Christ  did?  Or  what  preacher  can  carry  tlie  doe- 
trine  farther,  or  to  a  higher  degree  than  he  did  ?  He 
makes  self  denial  in  the  highest  sense  and  in  the  highest 
degree,  an  indispensable  condition  of  salvation  to  eve- 
ry person  in  the  world,  whether  rich  or  poor,  high   or 
low,  bond  or  free,  learned  or  unlearned.     Though  few 
presume  to  complain  of  Christ  for  preaching  the  doc- 
trine of  self  denial    too  plainly  and  extensively ;  yet 
many  complain  of  ministers  for  preaching  the  doctrine 
so  plainly  and  extensively  as  he  did.     They  say  this 
doctrine  is  strong  meat,  too  strong  for  common  people 
to  hear,  understand,  believe,  and  love.     Indeed,  many 
are   ready   to  cry   out  with  those,   who   heard   Christ 
preach  this  doctrine  to  the  amiable  young  man,  "Who 
then  can  be  saved  ?"  They  say  it  amounts  to  imcondi- 
lionaJ  suljmissioN,  or  a  icillimrness  to   be  cast  ofl'  forever. 
And  this   is  undoubtedly   true.     But  what  if  it  does 
amount  to  tliis,  shall  it  not  be  preached  ?'  Shall  not  the 
only  condition  of  salvation,  which  Christ  has  proposed. 


268  SERMON    XVI. 

be  preached  ?  Can  the  gospel  be  really  preached  to 
sinners,  so  that  they  can  understand  it,  unless  this  doc- 
trine be  preached  ?  Shall  ministers  presume  to  «//er  or 
/oM'tr  down  tlie  condition  ol"  salvation  ?  Or  ii"  they  do 
lower  down  the  condition  of  salvation,  and  men  com- 
ply with  their  lowered  down  condition,  will  it  prepare 
them  for  heaven,  or  will  Christ  admit  them  there  ?  I 
now  ask,  what  shall  ministers  do,  or  what  shall  1  do,  in 
preaching  the  gospel?  The  doctrine  of  self-denial  as 
Christ  preached  it,  is  disbelieved,  denied,  opposed, 
and  even  ridiculed,  by  nine  in  ten,  if  not  by  ninety-nine 
in  an  hundred,  from  Maine  to  Georgia,  and  not  only  by 
the  men  ofthe  world,  but  by  christians  and  christian 
ministers.  The  question  returns,  what  ought  ministers 
to  do  ?  or  what  must  they  do,  in  respect  to  preaching 
the  doctrine  of  self-denial  ?  shall  they  wholly  omit  it .'' 
or  shall  they  preach  it  obscurely  ?  or  shall  they  preach 
it  plainly  and  fully  as  Christ  did  ?  They  must  take  up 
their  cross  and  preach  it.  And  a  heavy  cross  it  is.  But 
heavy  as  it  is,  it  is  light  compared  with  what  must  be 
endured  by  those  who  are  unwilling  to  bear  it. 

,3.  If  Christianity  requires  men  to  exercise  true  self- 
denial,  then  the  christian  religion  is  not  a  gloomy^  but  a 
joyful  religion.  It  affords  an  hundred  fold  more  happi- 
ness, than  any  other  religion  can  aiTbrd.  Those  who 
embrace  Christianity  in  the  spirit  of  self-denial,  give  up 
their  own  good,  for  the  good  of  others,  and  for  the  glo- 
ry of  God;  and  thereby  put  themselves  into  the  enjoy- 
ment of  all  the  good,  for  whicli  they  give  up  their  own 
private,  personal  good,  which  is  an  hundred  and  a 
thousand  Ibid  greater,  than  any  private,  personal  and 
selfish  good  can  be.  This  is  not  only  theoretical/i/,  but 
praciicnlli/  and  expcrimcnlalh/  true.  All  who  have  embra- 
ced the  gospel  in  the  spirit  of  self-denial,  have  always 
been  the  happiest  men  in  the  world.  Abel  was  happi- 
er than  Cain,  Enoch  was  happier  than  Nimrod,  Abra- 
ham. Isaac  and  Jacob,  Moses  and  the  prophets,  Christ 
and  the  Apostles,  and  all  the  primitive  christians  were 
an  hundred  fold  happier  than  (he  nnbelieving  world 
among  whom  they  lived.     Christians  now  are  far  more 


SERMON    XVI.  269 

liappy  in  the  continual  exercise  of  self-denial,  than  sin- 
ners in  their  higiiest  state  of  prosperity.  Wisdom's 
ways  are  ways  of  pleasantness,  and  all  her  paths  are 
peace.  While  tiiey  keep  their  hearts  in  the  love  of 
God  and  man,  and  place  their  happiness  in  the  happi- 
ness of  others,  and  in  the  glory  of  God,  they  rejoice  al- 
ways^ and  enjoy  all  the  good  that  comes  to  their  knowl- 
edge. They  enjoy  the  houses  and  lands,  and  prosper- 
ity of  the  men  of  the  world.  They  enjoy  the  tempo- 
ral and  spiritual  happiness  of  their  fellow  christians, 
and  they  enjoy  the  kingdom  of  God  and  all  the  bles- 
sings contained  in  it.  They  enjoy  all  the  good  they  see 
in  this  world,  at  present,  and  all  the  good  of  the  world 
to  come,  in  a  lively  hope  and  prospect.  God  has  fil- 
led this  world  with  his  goodness,  and  those  who  have 
given  up  their  own  good  for  the  good  of  others,  enjoy 
all  the  goodness  he  has  displayed  towards  themselves 
and  others.  They  experimentally  know  the  truth  of 
Christ's  declaration  and  promise,  '•  There  is  no  man 
that  hath  left  house  or  brethren,  or  sisters,  or  father, 
or  mother,  or  wite,  or  children,  or  lands  for  my  sake, 
and  the  gospel's,  but  he  shall  receive  an  hundred  fold 
noiv  in  this  time,  houses,  and  brethren,  and  sisters,  and, 
mothers,  and  children,  and  lands — and  in  the  world  to 
come  eternal  life."  So  long  as  christians  keep  them- 
selves in  the  faith  and  love  of  God,  and  give  themselves 
and  all  they  have  to  him,  as  having  nothiriir.  they  possess  or 
enjoy  all  things.  They  have  more  reason  to  rejoice,  and 
do  actually  rejoice  more  than  any  other  men  in  the 
world.  Their  path  is  not  dark  and  gloomy,  but  like 
the  rising  suii  shineth  brighter  and  brighter  unto  the 
perfect  day. 

4.  It  appears  from  the  nature  of  that  self-denial, 
which  the  gospel  requires,  that  the  more  sinners  become 
ac({uainted  with  the  gospel,  the  more  they  are  disposed 
to  hate  it  and  reject  it.  All  sinners  are  lovers  of  their 
own  selves,  and  regard  their  own  good  supremely  and 
solely,  and  the  good  of  others,  only  so  far  as  it  tends  to 
promote  their  own  private,  persoiml,  and  selfish  good. 
But  the  gospel  requires  them  to  deny  themselves,  and 
give  up  all  their  private,  personal,  separate  good,  for 


270  SERMON    XVI. 

the  good  of  others,  and  the  kingdom  ofGod's  sake  :  and 
this  is  dianietrically  opposite  to  their  selfish  hearts  ;  it 
is  a.  hard  saying,  they  cannot  bear  to  hear  it.  The  whole 
gospel  is  a  scheme  of"  self-denial,  and  therefore  the 
whole  gosp  1  is  perfectly  disagreeable  to  the  hearts  of 
sinners,  when  they  clearly  understand  it.  Therearema- 
ny,  however,  that  believe,  maintain,  and  teach,  that  sin- 
ners would  love  and  cordially  embrace  the  gospel,  if 
they  otdy  understood  it,  and  that  nothing  but  ignor- 
ance prevents  their  embracing  it.  But  this  is  contrary 
to  scripture,  reason,  and  fact.  Christ  said  to  sinners, 
"  Ye  have  both  seen  and  hated  both  me  and  my  Father." 
It  is  contrary  to  reason  to  suppose,  that  sinners  who  are 
entirely  selfish,  should  love  the  gospel,  which  requires 

i  dpi-  them  to  give  up  all  they  have  to  embrace  it.  And  it  is 
contrary  to  fact.     The  more  sinner^  know   the  gospel, 

'  the  more  unwilling  they  are  to  embrace  it.  The  exper- 
iment has  been  made.  The  plainer  Christ  preached 
the  gospel,  and  the  more  they  understood  it,  the  more 
they  hated  and  opposed  both  him  and  the  gospel.  The 
plainer  the  apostles  preached  the  gospel  to  sinners,  the 
more  they  hated  and  opposed  it.  And  the  plainer  the 
gospel  is  preached  at  this  day,  the  more  the  carnal 
mind  of  sinners  is  awakened,  and  rises  in  opposition  to 
it.  It  is  found  by  experience,  that  it  is  impossible  to 
preach  the  gospel  plainly  and  intelligibly  to  sinners  so 
as  to  please  them.  The  offence  of  the  cross  has  not  ceas- 
ed. Self-denial  cannot  be  truly  explained  and  exhibi- 
ted, so  as  to  become  pleasing  to  any  selfish  heart. 

5.  It  appears  from  the  nature  of  that  self-denial  which 
the  gospel  requires,  why  sinners  are  more  willing  to 
embrace  any  false  scheme  of  religion  than  the  true.  We 
find  sinners  of  all  descriptions  more  willing  to  embrace 
Arianism,  Socinianism,  Arminianism,  Antinomianism, 
and  Universalism,  than  the  plain  truths  of  the  gospel, 
and  the  reason  is  obvious.  The  gospel  rc(juires  self- 
denial,  but  no /(/At?  scheme  of  religion  does.  Every 
false  scheme  of  religion  teaches  men,  that  they  may  and 
can  go  to  heaven,  without  self-denial,  or  v.ithout  giving 
up  ail  they  have  for  the  kingdom  of  God's  sake,    or 


&ERMON  XVI.  271 

without  unconditional  submission,  or  without  being  wil- 
ling that  God  should  dispose  ofthem  for  time  and  eter- 
nity, according  as  it  shall  be  most  for  his  own  glory. 
JNo  Arian,  no  Socinian,  no  Arminian,  no  Antinomian, 
no  Universalistever  preaches  gospel  sell-denial,  or  any 
doctrine,  which  Hows  from  it.  And  all  these  preach- 
ers will  tell  their  hearers,  that  the  gospel  doctrine  of 
self-denial,  is  false  and  absurd,  and  ought  never  to  be 
preached,  or  believed,  or  practised.  And  this  is  high- 
ly pleasing  to  every  unrenewed,  unsanctified,  and  un- 
lioly  heart.  This  will  account  for  all  the  success  which 
false  teachers  have  had,  in  every  age,  and  in  every 
part  of  the  world.  They  have  left  out  of  the  gospel 
all  that  is  displeasing  to  sinners,  and  preached  all  in 
the  gospel,  which  is  pleasing  to  them.  All  men  desire 
salvation,  and  are  highly  pleased  to  be  told,  that  they 
may  have  salvation,  and  retain  all  their  selfish  desires, 
and  hopes, and  enjoyments.  Butthis  is  preaching  anoth- 
er gospel,  than  that  which  Christ  and  the  Apostles 
preached,  and  will  deprive  those  who  embrace  it  of 
all  the  good  the  gospel  ofChrist  promises,  and  subject 
them  to  all  the  evils  that  it  threatens.  It  most  serious- 
ly concerns  every  one  to  shun  and  avoid  those,  who 
would  pervert  the  gospel  of  Christ,*and  lead  them  in 
the  broad  and  smooth  road  to  ruin.  Christ  forewarns 
men  to  beware  of  false  teachers,  who  are  v,  olves  in 
sheep's  clothing,  and  declares,  that  if  the  blind  lead 
the  blind,  they  shall  both  fall  into  the  ditch,  and  per- 
ish. It  is  only  through  the  straight  and  narrow  gate  of 
self-denial,  tliat  any  can  enter  into  the  kingdom  of  hea- 
ven,    lie  that  hath  an  ear,  let  him  hear. 

0.  It  appears  from  the  nature  of  that  self-denial 
which  the  gospel  requires,  that  sinners  have  no  excuse 
for  not  embracing  the  gospel.  The  only  excuse  they 
make  is,  that  they  are  uiiaO/c  ;  that  they  m^/io/ embrace 
it.  But  there  is  nothing  in  the  way  of  their  embracing 
the  gospel,  except  that  self-denial  which  it  requires. 
And  it  requires  self  denial  only  because  it  is  absolute- 
ly necessary  in  order  to  be  completely  hapjiy,  both  in 
this  world  and  irj   the  next.     It  is  entirely  reasonable, 


272  SERMON    XVI. 

that  they  should  deny  themselves,  and  place  their  hap- 
piness in  the  happiness  of  others,  and  in  the  glory  oi 
God,  which  will  make  them  an  hundred-fold  more  hap- 
py, than  they  can  be  while  they  enjoy  only  a  private, 
separate,  and  selfish  good.  They  have  no  excuse, 
therefore,  for  retaining  their  selfishness  another  mo- 
ment. It  is  their  immediate  duty  to  forsake  all  for 
Christ's  and  the  gospelV  sake.  The  apostles  did,  Zach- 
eus  did,  and  thousands  in  Christ's  and  the  apostles' 
days,  and  millions  since.  Christ  now  commands  you 
to  take  up  your  cross  and  follow  him,  and  {)romises  to 
reward  you  an  hundred-fold  both  in  time  and  in  eterni- 
ty. It  is  much  easier  to  be  benevolent  than  scljLsh.  There 
is  far  more  pleasure  in  seeking  the  things  ofChrist, 
than  your  own  things.  There  is  far  more  happiness  in 
being  united  with  his  friends,  than  in  being  united  with 
his  enemies,  who  are  enemies  io  you,  as  well  as  to  him. 
It  is  impossible  for  you  to  be  united  to  his  enemies,  be- 
cause they  cannot  be  united  to  you  ;  or  to  one  another. 
Selfishness  is  a  repulsive  principle,  and  forbids  union. 
Be  entreated  then  to  renounce  it,  and  become  united 
to  Christ,  to  God,  and  to  all  holy  beings,  and  you  shall 
receive  an  hundred-fold  more  happiness  in  this  time^  and 
in  time  to  come  for  ever.  The  good,  which  you  have 
always  been  seeking,  but  which  you  have  never  found, 
you  shall  immediately  find  by  coming  to  Christ,  taking 
up  your  cross,  and  following  him.  If  you  do  not  give 
up  all  that  you  have,  all  that  you  have  will  be  taken 
from  you.  This  is  your  only  alternative.  Choose  you 
this  day,  whether  you  will  seek  to  save  your  life,  and 
lose  it ;  or  voluntarily  lose  your  life,  that  you  may  find  it. 
Finally,  if  men  must  give  up  all  they  have  to  be  christ- 
ians, then  it  is  dt. great  thinir  to  be  a  christian.  He  is  es- 
sentially dilFerent  IVom  every  sinner  in  the  world.  He 
exercises  that  pure,  disinterested  love,  that  no  sinner  is 
willing  to  exercise,  even  to  obtain  eternal  life.  He  is 
more  amiable,  more  excellent,  more  worthy  of  the  love 
of  God  and  man,  than  any  totally  selfish  creature  in  the 
universe.  He  now  enjoys,  and  w  ill  for  ever  enjoy  more 
happiness,  than  any  selfish  heart  can  feel.     He  has  the 


SERMON    XVT.  273 

witness  in  himself  that  he  belongs  to  Christ,  and  is  a 
joint  heir  with  him  to  all  the  blessedness  of"  the  heaven- 
ly world.  Who,  then,  but  must  wish  to  be  a  christian  ? 
Who,  that  is  one,  cannot  know  it  ?  And  who,  that  is  not^ 
cannot  but  know  it  ? 

35 


SERMON  XVII. 

THE    NATURE    AND    EFFECT    OF    DIVINE    TEACHING. 

JOHN,   VI.   45. 

It  is  written  in  the  prophets,  And  they  shall  be  all  taught  of  God.  Ev- 
ery man  therefore,  that  hath  heard,  and  hath  learned  of  the  Father^  Com- 
eth ^(nto  me. 

The  mere   outward  means  of  religious  instruetion 
have  never  had  a  saving  effect  upon  the  minds  of  men. 
This  has  been  verified  in  all  ages,  and  in  all  nations  of 
the  world.     The  works   and   providence  of  God   are 
proper  means  of  religious  instruction,  which  have  been 
afforded  to  all   mankind  ;  but  they  have  not  received 
much  knowledge  of  divine  things  from  them.     In  addi- 
tion to  these  means  of  divine  instruction,  God  gave  the 
Jews  his  word,  his  ordinances,  his  priests,  and  his  ex- 
traordinary prophets  ;    and  yet,   notwithstanding    all 
these  means  of  light,  when  our  Saviour  appeared  among 
them,   he  found  them  enveloped   in   gross  darkness. 
Though  he  referred  them  to  plain  prophecies  respect- 
ing himself;  yet  they  could   not  discover  his  charac- 
ter, nor  perceive  his  divine  mission.     And   though  he 
plainly  told  them  that  he  came  into  the  world  to  save 
sinners,  yet  they  could  not  be   persuaded  to  come  to 
him,  and  rely  upon  him  for  salvation.     This  he  knew 
was  owing  to  their  moral  impotency,  which  flowed  from 
their  moral  depravity,  and  therefore  he  said  unto  them, 
"No  man  can  come  unto  me  except  the  Father  which 
hath  sent  me  draw  him."     But  at  tlie  same  time,  ho  in- 
formed them,  in  the   words  of  the  text,  that  God  could 
Biake  them    able   and  willing  to  come  to  him  for  life. 
"  It  is  written   in   the  prophets,   and  they   shall    be  all 
taught  of  God.     Every  man  therefore,  that  hath  heard, 


SERMON   XVII.  275 

and   hath  learned  of  the  Father  cometh  unto  me." — 
These  words  lead  us  to  consider  two  things. 

I.  How  God  teaches  men ;  and, 

II.  \Yhy  those  whom  lie  teaches  come  to  Christ. 

I.  Let  us  consider  how  God  teaches  men.  The  in- 
spired writer  evidently  supposes,  that  God  teaches  in 
a  manner  different  from  ^U  other  teachers.  The  works 
of  God  and  the  creatures  of  God  may  be  said  to  teach, 
but  jet  they  do  not  teacii  hke  God  himself  He  has  a 
peculiar  wnj  ol" teaching,  which  is  superiour  to  all  oth- 
er teaching.  To  be  taught  of  God  is  something  very 
dirferent  from  being  taught  of  men.  So  Christ  intimat- 
ed to  Fet'.^r.  when  lie  acknowledged  his  divinity. 
"  Flesh  and  blood  hath  not  revealed  it  unto  thee,  but 
my  Father  which  is  in  heaven."  The  question,  then 
which  still  lies  before  us  is,  How  does  God  himself 
teach  mankind  ?  To  this  I  answer, 

1.  He  teaches  them,  by  bringing  divine  and  invisible 
objects  near  to  them.  Men  have  the  power  of  describ- 
ings but  not  of  presenting  divine  and  spiritual  objects  to 
the  mind.  Men  are  naturally  disposed  to  put  these  ob- 
jects far  away  out  of  their  sight.  If  they  think  of  God 
and  of  invisible  and  eternal  realities,  they  do  not  real- 
ize their  relation  to  them,  and  connection  with  them; 
but  view  them  as  objects  at  a  great  distance,  with  which 
they  have  little,  or  no  concern.  But  when  God  teaches 
men  concerning  himself,  he  draws  near  to  them,  and 
draws  them  near  to  himself,  so  that  they  cannot  help 
realizing  his  being  and  presence.  And  when  he  teach- 
es them  concerning  things  unseen  and  eternal,  he 
makes  them  realize,  that  there  is  such  a  place  as  heav- 
en, and  such  a  place  as  hell,  and  that  they  stand  upon 
the  verge  of  eternity,  and  know  not  how  soon  they 
may  be  called  into  it.  Men  may  describe  the  divine 
perfections,  but  God  can  shew  them  to  sinners.  He 
can  bring  his  power,  his  wisdom,  his  justice,  his  sover- 
eignty, and  his  mercy  so  near  to  them,  as  to  make  them 
feel  their  reality  and  weight  from  day  to  day  and  from 
w eek  to  week.  Men  may  describe  the  righteousness, 
holiness,  and  goodness   of  the  divine  Jaw.     But  God 


276  SERMON    XVIT. 

can  bring  it  home  to  the  conscience,  and  cause  sinners 
to  realize  the  infinite  weight  and  autliority  of  its  awful 
sanctions.  He  can  make  them  sensible,  that  it  is  a  liv- 
ing law  of  the  everliving  God,  which  never  has  been  re- 
pealed, or  abated,  but  stands  in  full  force,  and  clothed 
with  all  the  authority  of  the  supreme  sovereign  of  the 
universe.  Men  can  describe  the  vanity  of  the  Avorld, 
and  all  its  enjoyments.  But  God  can  shew  sinners  the 
world  just  as  it  is,  in  comparison  with  the  great  objects 
of  eternity,  and  cause  them  to  realize,  that  it  is  vanity 
of  vanities,  and  lighter  than  a  feather  in  contrast  with 
eternity.  Men  can  describe  the  heart  and  lives  of  sin- 
ners, but  God  can  turn  their  attention  inward,  and 
make  them  see  their  hearts  and  lives  in  all  their  crim- 
inality and  ill  desert.  They  naturally  overlook  them- 
selves, and  are  strangers  to  their  hearts,  and  the  nature 
of  their  conduct.  But  when  God  teaches  them,  he 
makes  them  realize  the  corruption  of  their  hearts  and 
the  criminality  of  their  lives. 

2.  God  teaches  men,  by  operating  upon  their  minds 
as  well  as  by  bringing  divine  objects  near  to  their  view. 
He  does  both  these  things  at  once.  While  he  brings 
divine  objects  near,  he  opens  all  the  powers  and  facul- 
ties of  their  minds  to  attend  to  them.  He  opens  their 
understanding  to  perceive  clearly  the  truths  and  ob- 
jects he  presents  to  their  view.  As  he  opened  the  un- 
derstanding of  the  two  disciples  to  understand  Christ's 
teaching,  so  he  opens  the  understandings  of  sinners, 
whom  he  teaches  the  truth  concerning  his  own  char- 
acter, law,  and  goverment.  He  makes  them  under- 
stand what  he  has  said  concerning  himself,  and  con- 
cerning themselves,  in  his  word.  He  causes  them  to 
realize  that  he  is  what  he  has  said  he  is,  and  that  they 
are  what  he  has  said  they  are.  That  he  is  just  in  re- 
quiring them  to  love  and  serve  him,  and  that  they  are 
guilty  in  refusing  to  love  and  serve  him;  that  they 
stand  condemned  by  the  law  they  have  broken,  and 
are  constantly  exposed  to  deserved  destruction.  He 
opens  their  understanding  to  perceive  the  fiill  meaning 
©f  these  great  and  solemn  truths,  which  they  had  often 


SERMON   XVII.  277 

heard,  but  never  clearly  understood  and  regarded. 
He  iiotonlj  enlightens  their  understanding,  but  awak- 
ens their  conscience  to  do  its  ofiice,  and  teaches  them 
what  is  right  and  what  is  wrong,  wfiat  is  duty  and  what 
is  sin.  He  takes  away  the  mists  and  clouds,  which 
their  corrupt  heart  liad  throun  over  their  conscience, 
and  makes  it  speak  with  authority,  in  approving  and 
condemning  according  to  truth.  Ttius  he  awakened 
the  conscience  of  tlie  malefactor  on  the  cross,  who  had 
long  remained  stupid  and  bhnd  to  his  own  cliaracter 
and  condition.  His  conscience  constraiiied  liiin  to  leel 
and  say,  that  he  deserved  both  temporal  and  eternal 
death.  Those  who  had  resisted  the  light  and  truth, 
which  Christ  had  exhibited  before  them,  by  his  mira- 
cles, and  hy  his  conversation  and  preaching,  were 
taught  of  God  to  see  and  feel  their  danger  and  guilt, 
by  a  divine  influence  upon  their  understanding  and 
conscience.  God  awakened  their  conscience,  which 
condemned  them  for  their  aggravated  guilt  in  crucify- 
ing the  Lord  of  glory,  of  whose  person,  character  and 
gracious  design  they  had  been  voluntarily  and  crimi- 
nally ignorant.  After  Paul  had  blindly  and  obstinately 
resisted  the  knowledge  of  Christ  and  of  himself,  God 
enlightened  his  understanding  and  awakened  his  con- 
science, to  know  and  feel  the  truth  respecting  Christ 
and  himself,  wfiich  threw  him  into  the  gall  of  bitterness 
and  bonds  of  iniquity.  But  after  God  lias  thrown  light 
into  the  understanding,  and  conviction  into  the  con- 
science of  simiers,  he  more  etrectually  teaches  them, 
by  operating  on  their  heart.  He  has  their  heart  in  his 
hand,  and  can  turn  it  wliethersoeverhe  pleases.  When 
he  teaches  them  savingly,  he  opens  tlieir  heart  to  at- 
tend to  and  receive  divine  truth,  as  he  opened  the  iieart 
of  Lydia.  He  gives  them  a  wise  and  understanding 
heart.  He  gives  them  a  spiritual  discerning  of  spirit- 
ual things.  He  gives  them  a  heart  to  know  him.  Or 
as  it  is  expressed  in  another  place,  he  gives  them  eyes 
to  see,  ears  to  hear,  and  hearts  to  perceive.     He  takes 

away  a  stony  heart  and  gives  them  an  heart  of  flesh. 

He  who  commanded  the  light  to  shine  out  of  darkness 


278  SERMON    XVII. 

at  first,  shines  in  their  heart,  to  give  tliem  the  hght  of 
the  knowledge  of  his  own  glory  as  it  shines  in  the  face 
of  Jesus  Christ.  The  opening  of  the  heart  is  the  most 
etiectual  metfiod  of  teaching  sinners.  When  their  heart 
is  opened,  all  their  other  powers  will  do  their  office, 
and  nothing  is  necessiiry  for  their  further  instruction, 
but  the  exhibition  of  divine  truth  from  time  to  time. — 
When  this  is  done,  they  hear  and  learn  of  the  Father 
all  that  is  necessary  to  prepare  and  dispose  them  to 
cone  to  Christ.     I  now  proceed  to  show, 

H.  Why  those  that  are  taught  of  God  do  come  to 
Christ.  They  always  do  come  to  him.  The  scripture 
abounds  with  instances  of  such  persons  coming  to 
Christ.  The  penitent  and  divinely  taught  malefactor 
immediately  cast  his  eye  and  his  heart  upon  Christ 
and  sincerely  embraced  him  as  an  all-sufficient  Sa- 
viour. The  three  thousand  who  were  taught  of  God 
on  the  day  of  pentecost  cordially  embraced  their  cru- 
cified Redeemer.  Cornelius,  who  had  been  taught  of 
God,  was  ready  to  receive  Christ  as  soon  as  he  was 
preached  to  him.  Paul,  who  had  opposed  and  perse- 
cuted him,  trusted  in  him  for  salvation,  as  soon  as  he 
was  tauo*ht  of  God.  Those  who  have  been  taught  of 
God,  have  always  been  disposed  to  come  to  Christ 
for  salvation.  The  question  now  is,  why  do  all  such 
persons  come  to  Christ?  There  are  several  plain  and 
obvious  reasons  why  they  do  this. 

1.  Because  they  see  their  need  of  Christ.  God  teach- 
es them  their  guilt  and  danger.  He  makes  them  see 
that  they  are  not  only  exposed  to  eternal  destruction, 
but  justly  deserve  it :  And  this  leads  them  to  cry,  "  God 
be  merciful  to  us  sinners."  But  by  being  taught  their 
own  characters  and  the  character  of  God,  they  are  fully 
convinced,  that  no  mercy  can  be  found  out  of  Christ. 
God  cannot  be  merciful  to  them  in  any  other  way  than 
that  he  has  devised  and  revealed  in  the  gospel,  through 
the  atonement  of  Christ.  Those  who  are  not  taught  of 
God,  refuse  to  come  to  Christ,  because  they  see  no 
need  of  coming  to  him  for  pardoning  mercy.  They 
trust  in  themselves,  that  they  are  righteous,  and  that 


3ERM0N  xvii.  279 

their  righteousness  is  suflicient  to  entitle  them  to  par- 
don and  acceptance  with  God.  This  is  the  represen- 
tation, which  Christ  gives  of  those,  who  have  not  been 
taught  ot  God,  nor  seen  the  plague  ot"  their  own  hearts, 
nor  reahzed  the  sentence  ot  condemnation,  which  God 
has  passed  upon  them.  '•  The  whole  need  not  a  phy- 
sician, but  they  that  are  sick."  Unrenewed  and  un- 
taught sinners  have  neither  seen  God,  nor  his  law,  nor 
their  own  hearts,  nor  their  perishing  condition,  in  a 
true  light.  But  those,  who  are  taught  of  God,  see  all 
these  things,  in  a  true  light,  and  are  fully  convinced, 
that  salvation  is  to  be  tound  in  Christ  alone,  and  that 
there  is  no  other  name  under  heaven  given  among 
men,  whereby  they  can  be  saved.  They  feel  them- 
selves shut  up  to  the  faith.  The  law  which  they  have 
broken  is  a  schoolmaster  to  bring  tlieni  to  Christ,  that 
they  may  be  justified  by  faith.  They  cannot  see  how 
it  is  morally  possible,  that  God  should  be  just,  and 
yet  justify  any  but  those  who  come  to  Christ,  and  be- 
lieve in  him  for  salvation. 

2.  Those  who  are  taught  of  God  come  to  Christ, 
because  they  have  become  cordially  reconciled  to  God 
and  wish  to  enjoy  liis  favour.  The  great  obbtacle  in 
tiie  way  of  merely  awakened  and  coitvinced  siimers 
coming  to  Christ,  is  God  himself  They  are  not  wil- 
ling to  come  to  God  penitently  and  submissively. 
They  have  strong  objections  against  his  character,  his 
designs,  his  commands,  and  his  terms  of  mercy.  They 
arc  not  willing  that  he  should  have  mercy  on  whom  he 
will  have  mercy,  and  recpiire  them  to  submit  to  his 
sovereignty,  as  an  indispensable  condition  of  receiv- 
ing them  into  his  favour.  But  those  who  are  savingly 
taught  of  God  are  cordially  reconciled  to  him,  and 
heartily  give  up  ail  their  objections  against  his  perfec- 
tions, his  designs,  his  commands,  and  his  terms  of 
mercy.  All  impediments  of  this  kind  are  entirely  re- 
mo\  f'd.  They  have  heard,  and  learned,  and  seen  so 
much  of  the  Father,  as  to  lo\  e  him  supremely  and 
submit  to  iiiiri  unreservedly.  They  are  so  sensible  of 
their  sinrnlness  and  ill  desert  in  the  sight  of  God.  that 


280  SERMOT^  XVII. 

they  feel,  that  he  has  a  just  ri2;ht  to  save,  or  destroy 
them  lor  ever.  They  can  adopt  tlie  prayer  of  the  pub- 
lican, '"  God  be  merciful  to  me  a  sinner."  They  are 
willing  to  return  to  God,  whether  lie  be  willing  to  re- 
ceive them,  or  not.  They  are  reconciled  to  him,  whe- 
ther he  be  reconciled  to  them,  or  not.  They  feel  to- 
wards God  and  themselves,  as  the  prodigal  son  felt 
towards  his  father  and  himself  When  he  was  taught 
of  God,  ''  he  said  to  himself,  how  many  hired  servants 
of  my  father  have  bread  enough  and  to  spare,  and  I 
perish  with  hunger!  1  will  arise  and  go  to  my  father, 
and  1  will  say  unto  him,  father,  I  have  sinned  against 
heaven,  and  before  thee,  and  am  no  more  worthy  to 
be  called  thy  son :  make  me  as  one  of  thy  hired  ser- 
vants. And  he  arose,  and  came  to  his  father."  He 
was  so  fully  convinced  of  his  father's  rectitude,  and  of 
his  own  ill-desert,  that  he  could  lay  no  claim  upon  his 
pardoning  mercy,  and  could  not  ask  his  father  to  re- 
store him  fully  to  his  favour.  So  those  who  have  been 
taught  of  God,  are  willing  to  return  to  him,  and  ar- 
dently desire  his  forgiving  grace,  while  they  renounce 
all  claims  to  it,  and  acknowledge  that  they  may  be 
justly  denied.  Hefe4he  similitude  fails;  for  the  pro- 
digal had  no  mediator;  but  those  who  are  taught  of 
God  and  are  reconciled  to  him,  have  a  mediator,  and 
therefore  may  submissively  ask  to  be  completely  re- 
stored to  the  forfeited  favour  of  their  injiu'ed  Sovereign, 
for  the  sake  of  Clirist  who  has  died  for  them,  though 
not  for  their  own  sake.  And  being  cordially  reconciled 
to  God  the  Father,  they  are  willing  to  come  to  Christ, 
and  rely  upon  his  mediation  and  atonement,  as  the 
sole  ground  of  their  complete  restoration  to  the  divine 
favour.     Besides, 

;>.  Those  who  are  taught  of  God  will  come  to  Christ, 
because  Christ  himself  appears  supremely  amiable  and 
precious.  They  have  seen  so  much  of  God,  and  are 
so  sincerely  reconciled  to  him,  that  they  are  prepared 
to  view  Christ  as  the  brightness  of  his  Fathers  glory, 
and  the  express  irnao;e  of  his  person.  Christ's  love  to 
his  Father,  to  his  law  and  government,  and  to  perish- 


SERMON    XVII.  281 


■!1 


ing  sinners,  renders  him  the  chiefest  among  ten  thou- 
santl,  and  altogether  lovely  in  their  view.     His  divine 
and  human  excellencies  and  his  mediatorial  offices  all 
concur,  to   unite  them  to  him,  as  the  branches  are 
united  to  the  vine.     The  teaching  of  the   Father,  by 
his  etrectual  operations  upon    their    understandings, 
their  consciences,  and  hearts,  draws  them  to  Christ, 
according  to  his  own  representation  ;    "No  man  can 
come  to  me,  except  the  Father,  which  sent  me,  draw 
him."     The  Father  draivs  those  whom  he  has  taught, 
in  the  day  of  his  power,  by  making  them  willing  to  come 
to  Christ.     They  are  drawn,  not  by  constraint^  but  by 
the  cords  of  love.     Their  understandings,  their  con- 
sciences, and  their  hearts  are  opened  to  see  the  truth 
and  feel  the  force  of  the  Apostle's  declarations  in  the 
3d  of  Romans,  concerning  the  necessity  and  proprie- 
ty of  sinners  coming  to  Christ  for  pardon  and  salvation. 
"  Now  we  know  that  what  things  soever  the  law  saith, 
it  saith  to  them  who  are  under  the  law :  that  every 
mouth  may  be  stopped,  and  all  the  world  become  guil- 
ty before  God.     Therefore  by  the  deeds  of  the   law 
there  shall  no  flesh  be  justified  in  his  sight,  for  by  the 
law  is  the  knowledge  of  sin.     But  now  the  righteous- 
ness of  God  without  the  law  is  manifested — even  the 
righteousness  of  God  which  is  by  faith  of  Jesus  Christ 
UHto  all,  and  upon  all  them  that  believe.     Being  justi- 
fied freely  by  his  grace,  through  the  redemption  that 
is  in  Jesus  Christ;  whom  God  has  set  forth  to  be  a 
propitiation,  through  faith  in  his  blood,  to  declare  his 
righteousness  for  the  remission  of  sin — that  he   might 
be  just,  and  the  justifier  of  him  which    believeth  in 
Christ."     Those  who  are  taught  of  God,  see  the  truth 
of  what  the  Apostle  here  says  of  their  just  condemna- 
tion by  the  law,  of  the  necessity  of  Christ's  atonement 
and  of  the  propriety  of  their  coming  to  him,  and  be- 
lieving in  his  atonement,  in  order  to  obtain  pardon  and 
acceptance  in  the  sight  of  God.     In  this  view  of  God, 
of  Christ,  and  of  themselves,  they  freely  and  joyfully 
come   to  Christ,  being  heavy  laden  with  guilt,  that 
they  may  find  rest  to  their  souls  in  the  favour  of  God. 
3G 


282  9ERM0K  XV  ir. 

IMPROVKMKNT. 

1.  If  Gad  teaches  men  in  the  manner  which  has  been 
descrihed;  then  his  special  grace  is  irresistable.  It  is 
certainly  grace  in  God  to  teach  sinners  what  they  are 
unwilling  to  know,  and  what  they  must  know  in  order 
to  be  saved.  This  is  teachinjr  them  what  men  and 
means  cannot  teach  them,  and  what  God  teaches  some, 
and  not  all.  It  is,  therefore,  not  only  grace,  but  spe- 
cial grace.  And  the  manner  in  which  God  teaches 
some  in  distinction  from  others,  shows  that  his  special 
grace  is  irresistable.  When  he  teaches  by  men  and 
means  only,  which  is  his  common  w  ay  of  teaching  all 
without  exception,  sinners  can  and  do  resist  his  com- 
mon grace.  The  old  world  resisted  his  grace,  which 
led  him  to  say,  "my  spirit  shall  not  always  strive  with 
mail."  Isaiah  says  of  the  impenitent  Israelites  in  the 
wilderness,  with  whom  God  used  the  most  powerful 
external  means  of  instruction,  "  But  they  rebelled,  and 
vexed  his  holy  spirit."  And  Stephen  says  to  unbeliev- 
ing and  impenitent  sinners,  who  had  been  externally 
taught  by  Christ  and  by  himself,  "ye  still-necked,  aiid 
uncircumcised  in  heart,  ye  do  always  resist  the  Holy 
Ghost:  as  your  fathers  did,  so  do  ye.*'  Those,  whom 
God  teaches  only  by  his  word  and  providence,  univer- 
sally resist  his  common  grace.  But  when  he  teaches 
them,  by  operating  internally  upon  their  understand- 
ings, hearts,  and  consciences,  they  caimot  resist  hi« 
special  grace,  which  takes  away  the  sole  ground  ana 
cause  of  resistance.  This  special  operation  slays  the 
enmity  of  their  hearts,  and  tills  them  with  holy,  bene- 
volent alTections.  It  makes  tliem  w  illing,  in  the  day  of 
his  power,  to  be  reconciled  and  submissive  to  his  will, 
and  to  the  terms  of  liie,  proposed  in  the  gospel.  They 
are  persuar/cd,  not  compelled,  to  come  to  Christ  for  sal- 
vation. Those,  who  disbelieve  and  deny  the  doctrine 
of  sj)ocial  grace  in  the  conversion  of  sinners,  disbelieve 
and  deny  it,  upon  the  supposition,  that  it  is  of  the  na- 
ture of  compulsion,  and  inconsistent  with  the  freedom 
and  choice  of  the  converted.     But  inalcing  men  willing 


SERMON  xvn.  283 

cannot  be  inconsistent  with  their  freely  willing  and 
choosing.  'J'he  irresistable  grace  of"  God  is  irresista- 
ble,  only  because  the  subjects  of  it  have  no  will,  no 
desire,  or  inchnation,  to  resist  it.  Tliis  irresistable 
grace,  which  makes  men  love  and  obey  God,  he  con- 
tinually exercises  towards  them,  from  the  moment  they 
are  converted,  until  they  reach  the  kingdom  of  glory. 
Hence  says  the  Apostle,  "  whom  God  predestinates, 
them  he  also  calls;  and  whom  he  calls,  them  he  also 
justifies;  and  whom  he  justities,  them  he  also  glorihes.'* 
It  is  entirely  owing  to  the  special,  and  irresistable 
grace  of  God,  that  some  are  saved,  while  others  are 
lost.  God  does  something  ditferent  for  those  that  are 
saved,  from  what  he  does  for  those  that  are  lost.  He 
makes  some  willing  to  come  to  Christ  for  salvation, 
but  not  others  ;  and  those  whom  he  does  not  make  wil- 
ling to  come  to  Christ  for  salvation,  remain  unwilling 
and  freely  reject  the  counsel  of  God  to  their  own  de- 
struction. 

2.  If  men  are  taught  of  God  in  the  manner  that  has 
been  described  ;  then  repentance  towards  God  is  al- 
ways previous  to  faith  in  Christ.  None  will  come  to 
Christ,  until  they  are  taught  of  God,  to  love  him  and 
his  law,  and  to  condemn  and  loathe  themselves  (or  their 
disaffection  to  his  character,  and  disobedience  to  his 
commands.  Love  to  God  and  repentance  of  sin,  not 
only  may  be,  but  must  be,  before  any  can  or  will  love 
the  Lord  Jesus  Christ  in  sincerity,  and  believe  in  him 
for  salvation.  Repentance  catniot  be  before  love,  nor 
faith  before  love  and  repentance  both.  If  this  were  not 
true,  there  would  be  no  necessity  or  occasion  of  their 
being  taught  of  the  Father,  in  the  manner  that  has 
been  mentioned,  in  order  to  their  coming  to  Christ. 
Our  Saviour  supposed,  that  none  would  rome  to  him, 
before  they  had  been  taught  aiid  learned  of  the  Father, 
his  character  and  their  own.  And  it  is  impossible  to 
see  why  any  should  come  to  Christ,  before  they  have 
learned  by  a  divine,  special  inlllience  on  their  hearts, 
whntGod  is  and  what  they  are.  Before  they  have  seen 
and  loved  God,  and  seen  and  hated  their  own  conduct. 


284  SERMON    XVII. 

they  cannot  see  their  need  of  Christ,  nor  the  necessity 
of  renouncing  self-dependence,  and  relying  alone  upon 
Christ  for  pardon  and  acceptance  with  God.  Though 
the  views  and  exercises  of  sinners  before  their  hearts 
are  changed,  are  often  various;  some  having  a  greater 
sense  of  danger  than  of  guilt,  some  having  a  greater 
sense  of  guilt  than  of  danger,  and  some  continuing 
much  longer  in  this  gtate  of  bondage  than  others;  yet 
when  their  hearts  are  changed,  their  exercises  are  uni- 
form in  order,  though  they  may  not  be  sensible  of  that 
order.  They  love  God,  hate  sin,  and  believe  in  Christ. 
This  is  the  real  order  of  their  exercises.  But  some 
may  be  more  sensible  of  love  to  God  at  first.  Some 
may  be  more  sensible  of  love  to  Christ  at  first.  And 
some  may  be  more  sensible  of  self-loathing  and  self- 
condemnation  for  sin  at  first.  This  is  easy  to  be  ac- 
counted for,  because  before  their  hearts  were  changed, 
they  had  a  speculative  knowledge  of  God,  a  specula- 
tive knowledge  of  sin,  and  a  speculative  knowledge 
of  Christ.  As  soon,  therefore,  as  their  hearts  are 
changed,  they  may  instantly  love  God,  and  almost  in- 
stantly hate  sin  for  being  against  God  whom  they  love, 
and  almost  as  instantaneously  love  Christ  for  condemn- 
ing sin  in  the  flesh,  and  making  atonement  for  it.  But 
their  minds  may  dwell  more  upon  one  of  these  objects, 
than  another,  and  consequently  they  may  feel  more 
scLisibly  affected  towards  one,  than  towards  another, 
though  really  afTected  by  each,  ft  is  by  no  means  cer- 
tain, that  those  who  most  sensibly  exercise  love  to 
God  at  first,  do  not  hate  sin,  before  they  love  Christ. 
It  is  not  certain,  that  those  who  most  sensibly  love 
Christ  at  first,  do  not  love  God  and  hate  sin,  before 
they  love  Christ.  And  it  is  not  certain,  that  those  who 
most  sensibly  hate  sin  at  first,  do  not  love  God  before 
they  hate  sin.  Converts  may  be  very  sensible  of  the 
various  exercises  of  their  hearts,  w  ithout  being  sensi- 
ble of  the  order  and  immediate  connection  of  their  ex- 
ercises. The  experience  of  christians  is  no  evidence, 
that  love  is  not  before  repentance,  and  repentance  be- 
fore faith.     This  point  must  be  determined  by  the  na- 


SERMON    XVII.  285 

ture  of  those  exercises,  and  the  representations  of  scrip- 
ture. The  nature  of  these  exercises  evidently  requires 
that  love  should  be  before  repentance,  and  repentance 
belore  faith.  If  we  look  into  the  old  testament,  we 
shall  find  repentance  always  placed  before  pardon, 
through  the  sacrifices  which  typified  Christ,  in  v\  horn 
true  penitents  virtually  believed.  And  if  we  look  into 
the  New  Testament,  we  shall  find  repentance  placed 
before  faith.  Christ  taught  men  to  repent,  and  then 
believe.  And  Paul  taught  repentance  towards  God, 
and  faith  in  the  Lord  Jesus  Christ.  Whenever  repent- 
ance and  faith  are  mentioned  together,  repentance  is 
mentioned  before  faith.  Though  some  may  consider 
this  as  a  matter  of  mere  speculation,  yet  it  is  of  great 
importance  to  refute  Antinomians,  who  place  faith 
before  love  and  repentance,  and  consequently  make  all 
the  christian  graces,  the  fruit  of  an  unholy  and  unre- 
newed heart. 

3.  If  God  teaches  men  in  the  manner  that  has  been 
described,  before  they  come  to  Christ ;  then  there  is 
more  ground  to  hope,  that  those  will  be  saved,  who  are 
under  his  peculiar  teaching,  than  that  those  will  who 
are  not  under  it.  When  God  himself  begins  to  oper- 
ate upon  the  understandings  and  consciences  of  sin- 
ners, there  is  ground  to  hope,  that  he  will  continue  fo 
operate,  until  he  changes  their  hearts.  It  is  true,  that 
God  can  teach  partially,  and  leave  those  to  perish  in 
their  obstinacy,  whose  eyes  are  wide  open.  He  often 
does  enlighten  the  understanding  and  awaken  the  con- 
science, without  changing  the  heart.  But  when  we  see 
sinners  awakened  and  convinced,  there  is  ground  to 
hope,  that  their  awakenings  and  convictions  will  termi- 
nate in  conversion  ;  not  indeed  on  account  of  any  good- 
ness in  them,  but  because  God  has  taken  them  into  his 
own  hand,  and  is  able  to  subdue  their  enmity,  and  rec- 
oncile them  to  himself,  and  so  draw  them  to  Christ. — 
Awakened  and  convinced  sinners  often  imagine,  that 
they  really  seek  and  strive  to  come  to  Christ,  but  if  this 
were  true,  there  would  be  no  occasion  of  the  Fatlier's 
drawing  them  to  Christ.    They  are  so  far  from  seeking 


286  SERMON  XVII, 

and  striving  lo  come  to  Clirist,  that  they  arc  seeking 

and  strivin<T  to  be  saved  without  liim.     And  this  is  the 

.... 
reason  why  tliey  cannot  come  to  Christ  without  bemg 

drawn  of  the  Father.  This  preparatory  work  of  the 
Fathe^' ought  to  be  distinguished  Irom  the  preparatory 
work  of  sinners.  God  prepares  sinners  to  come  to 
Christ,  but  they  never  prepare  themselves  to  come. — 
Our  Saviour  himself  says,  they  will  not  come  except 
they  be  draw^i.  And  no  sinners  know  before  they  are 
drawn,  that  they  ever  shall  be  drawn,  for  it  depends 
upon  the  sovereign  pleasure  of  God,  whether  he  will 
draw  them,  or  leave  them  to  perish  for  ever. 

4.  It  appears  from  the  manner  of  God's  teaching  sin- 
ners, that  his  special  teaching  does  not  throw  any  diffi- 
culty in  the  way  of  their  coming  to  Christ.  His  pecu- 
liar teaching  does  not  throw  ariy  difficulty  in  the  way 
of  their  being  saved,  but  directly  tends  to  remove  the 
difficulty,  which  they  throw  in  their  own  way,  that  is, 
their  unwillingness  to  come  to  Christ.  By  his  teaching, 
he  brings  himself  and  divine  things  near  to  them,  opens 
their  understandings  to  see  them  in  all  their  weight  and 
iniporlance,  and  awakens  their  conscience  to  feel  their 
obligations,  to  feel  properly  towards  himself,  towards 
Ihemsolvc^,  towards  eternity,  and  towards  him,  who 
has  brought  life  and  immoitality  to  light,  and  freely  of- 
iers  to  save  them  iVom  the  wrath  to  come.  By  teach- 
ing then  these  things,  he  points  out  the  way  (o  eternal 
life,  williout  throwing  iuiy  thing  in  (he  way  of  their  com- 
ing. But  you  arc  now  ready  to  ask.  Is  not  this  special 
leaching  s[»ecial  grace,  without  which  we  cannot  come 
to  Christ.^  It  is,  indeed,  special  grace,  without  which 
you  will  not  come  to  Christ,  but  with  ichich,  you  will 
come.  And  can  that  which  makes  you  icilling  to  come, 
be  any  difficulty  in  the  way  of  your  coming.^  Special 
grace  does  not  give  you  any  new  power,  but  only  anew 
choice.  Special  grace  shows  you,  that  there  is  no  dilH- 
rulty  in  the  way  of  your  coming  to  Christ,  but  what 
yon  make;  and  at  the  same  time  removes  the  very  dif- 
iicully  you  do  make.  Your  refusing  to  come  to  Christ 
makes 'the  only  difficulty  in  the  way  of  your  coming; 


SERMON    XVII.  2ii7 

Jind  special  grace  makes  you  willing,  which  removes 
that  dilliculty.  You  choose  to  misunderstand  and  mis- 
represent special  grace,  in  order  to  make  it  a  ground 
of  excuse  i'or  not  coming  to  Christ.  How  absurd  is  it 
for  jou  to  say,  we  cannot  realize  the  being  and  perfec- 
tions of  God,  and  the  invisible  things  of  the  invisible 
world,  unless  God  enlightens  you,  when  you  are  con- 
scious you  do  not  desire  to  be  enlightened?  Or  to  say 
you  cannot  realize  your  obligation  to  approve  of  these 
divine  objects,  when  you  are  conscious,  that  you  do  not 
desire  to  realize  your  obligations?  Or  to  say  you  can- 
not come  to  Ciirist,  without  being  drawn,  when  you  are 
conscious  that  you  are  unwilling  to  come  to  him,  and 
even  unwilling  to  be  made  willing? 

.'3.  If  those  whom  God  himself  efTectually  teaches  by 
his  special  grace,  will  come  to  Christ,  then  those 
whom  he  does  not  thus  eflfectually  teach,  will  not  come 
to  Christ.  All  mere  external  instructions  they  can  and 
will  resist  They  will  be  of  no  avail  to  draw  them  one 
step  towards  Christ.  All  outward  means  often  iail  to 
make  sinners  read  the  bible,  which  they  have  in  their 
hands,  and  which  they  have  time  and  opportunity  to 
read.  They  prefer  reading  any  other  book,  ratlicr 
thati  tlie  bible  :  or  they  choose  not  to  read  it  at  all. — 
Outward  means  often  fail  of  leading  siimers  to  call  up- 
on God  in  secret  or  private,  or  of  leading  them  to  the 
house  of  Ged,  or  disposing  them  to  receive  any 
benefit  from  it,  if  they  do  come.  All  outward  means 
have  always  failed  of  drawing  sinners  to  Christ,  so  long 
as  God  withiicld  the  teachings  of  his  special  grace. — 
What  a  variety  of  external  means  was  used  with  the 
sinners  in  Ziori.  They  had  line  upon  line,  and  precept 
upon  precept,  but  instead  of  bringing  forth  grapes,  they 
brought  forth  wild  grapes.  What  a  variety  of  means 
are  now  using  with  sinners  every  where,  but  they  pro- 
duce no  salutary  effect,  only  when  ami  where  God  is 
pleased  to  instinct  them  himsell!  How  easy  it  is  for 
God  to  destroy  sinners.  It  is  cnly  to  afiTord  tliem  ex- 
ternal teaching,  and  deny  them  intcrnoL  And  he  has 
a  perfect  rij^ht  to  deny  them  internal  teachiM-^.     He  ia 


288  SERMON   XVII. 

under  no  obligation  lo  take  them  into  his  own  hand,  to 
enlighten  their  understanding,  or  awaken  their  con- 
science, or  to  soften  their  hearts.  It  is  only  for  him  to 
let  them  alone,  and  they  will  certainly  destroy  them- 
selves. Has  not  God  long  let  them  alone,  and  have 
they  not  long  remained  untaught,  though  they  have  seen 
the  hand  of  God  in  his  providence,  and  heard  his 
voice  in  his  word  ?  Has  not  a  spirit  of  slumber  seized 
their  minds,  and  do  they  not  grope  in  darkness  at  noon- 
day ?  They  know  not  at  what  they  stumble.  Their 
feet  stand  on  slippery  places,  and  every  thing  within 
them,  and  without  them,  is  constantly  pushing  them  on  to 
the  gulph  of  destruction.  While  God  is  letting  them 
alone,  thei'*  situation  is  growing  more  and  more  dan- 
gerous every  day.  And  they  and  others  may  despair 
of  the  efficacy  of  all  external  means  alone,  to  a\faken, 
convince,  or  convert  them.  These  they  have  resisted, 
and  will  continue  to  resist,  unless  God,  by  his  special 
grace,  removes  their  resistance. 

6.  This  subject  affords  ground  of  hope,  that  some 
who  are  now  in  the  path  to  ruin,  will  be  sooner  or  later 
taught  of  God,  and  drawn  to  Christ.  God  is  able  to 
aw  aken  the  most  stupid,  to  eonvince  the  most  hardened, 
and  make  the  most  obstinate  willing  to  come  to  Christ. 
The  father  has  promised  to  do  this  for  all  whom  he 
has  given  to  his  Son,  and  his  Son  places  full  confidence 
in  the  faithfulness  of  his  Father.  Hence  he  says,  "  all 
that  the  Father  hath  given  me,  shall  come  to  me."  If 
there  be  any  here,  whom  God  has  given  to  Christ,  and 
whom  he  has  not  savingly  taught,  these  he  will  take 
into  his  own  hand,  and  effectually  teach  them  the 
straight  and  narrow  way  to  eternal  life.  He  has  hi- 
therto delayed  to  do  this,  for  wise  and  good  reasons  ; 
either  because  he  is  waiting  to  make  a  more  signal 
display  of  his  almighty  and  sovereign  grace,  till  they 
arrive  at  the  brink  of  destruction ;  or  because  he  is 
Maiting  to  be  inquired  of  by  his  friends,  to  take  away 
tlie  hard,  stoney,  stuhborn  hearts  of  his  enemies. 
Those  therefore,  who  have  been  taught  of  God,  have 
great  encouragement  to  cry  sincerely  and  mightily  to 


SERMON    XVII.  289 

him,  to  arise  and  plead  his  own  cause,  and  have  mer- 
cy upon  those,  who  are  abusing  his  mercy,  and  fiHing 
up  the  measure  of  their  sins,  and  ripening  themselves 
for  ruin.  You  have  a  right  to  the  promises  of  God.  1% 
is  written  in  the  prophets,  "  and  they  shall  be  all  taught 
of  God  ;^l  that  is,  all  the  elect.  And  it  is  written  in 
the  psalms.  "  The  Lord  said  unto  my  Lord,  sit  thou 
at  ray  right  hand,  until  I  make  thine  enemies  thy  foot- 
stool." 

37 


SERMON  XVIII. 

THE  PECULIAR  SPIRIT  OF  CHRISTIANS. 

I.  CORINTHIANS  ii.   12. 

A'ow  rce  have  received,  not  the  spirit  of  the  n'orhl,  bvt  the  spirit 
71'htch  is  of  God ;  that  we  might  know  the  things  that  are  freely  given  to 
ns  of  God. 

It  seems  to  be  generally  supposed,  that  experimen- 
tal religion  is  something  very  mysterious  and  unintel- 
ligible. There  was  a  sect  of  christians  in  the  third 
century  who  called  themselves  Mysticks.  They  main- 
tained, that  the  bible  is  a  mystical  book,  and  ought 
to  be  understood  and  explained  in  a  mystical,  and  not 
in  a  literal  sense.  This  opinion  has  never  since  been 
entirely  exploded.  The  serious  and  devout  William 
Law,  who  wrote  excellently  on  christian  perfection, 
and  several  other  subjects,  finally  died  a  Mystick. 
There  is  something  of  a  mystical  nature  to  be  dis- 
covered in  many  of  the  old  divines,  who  wrote  upon 
experimental  religion,  under  tlie  title  of  the  mystery 
of  godliness,  and  the  mystery  of  sanctification.  Even 
now  we  often  meet  with  the  phrases,  the  mysteries  of 
the  gospel,  the  mysteries  of  religion,  and  the  mysteries 
of -our  holy  religion.  The  phrases  sound  so  scriptu- 
rally,  that  they  are  generally  well  received,  thougfi 
seldom  understood.  And  it  must  be  allowed,  that  the 
sacred  writers  use  so  many  figures,  metaphors,  simili- 
tudes, and  parables,  that  it  does  seem  at  first  view, 
as  though  the  doctrines  and  spirit  of  the  gospel  were 
in  some  measure  mystical.  At  least,  this  idea  seems 
to  be  suggested  by  the  Apostle's  mode  of  speaking  in 
the  text.  "  Now  we  have  received,  not  the  spirit  of 
the  world,   but  the  spirit   which  is  of  God;  that  wc 


SERMON  XVIII.  291 

might  know  the  things  tliat  are  freely  given  to  us  of 
God."     The  plain  import  of  these  words  is, 

That  God  has  given  christians  a  pecuhar  spirit,  by 
which  they  have  a  peculiar  knowledge  of  divine  things. 

I  shall  endeavour  to  describe, 

I.  The  peculiar  spirit  which  God  has  given  to  chris- 
tians ;  and, 

II.  Show  that  this  peculiar  spirit  does  give  them  a 
peculiar  knowledge  of  divine  tlinigs. 

1.  1  am  to  describe  the  peculiar  spirit  which  God 
has  given  to  christians. 

By  a  spirit  peculiar  to  christians  is  meant  a  spirit, 
which  no  other  men  possess.  This  is  evidently  what 
the  Apostle  means  by  saying,  "  now  we  have  received, 
not  the  spirit  of  the  world,  but  the  spirit  which  is  of 
God."  God  has  given  christians  a  spirit,  which  he  has 
not  given  to  the  world,  and  which  is  directly  opposite 
to  the  spirit  of  the  world.  If,  then,  we  can  ascertain 
what  the  spirit  of  the  world  is,  we  may  ascertain  what 
the  spirit  of  God  is,  which  he  has  given  to  christians. 
The  spirit  of  the  world  is  that  spirit,  which  is  common 
to  mankind  in  general,  and  which  governs  all  their 
conduct  so  long  as  they  continue  in  a  state  of  nature. 
It  is  the  spirit  of  the  prince  of  the  power  of  thq  air. 
Or  to  speak  in  plainer  terms,  it  is  a  selfish  spirit,  which 
leads  men  to  seek  their  owji  private,  separate  interest, 
in  opposition  to  the  glory  of  God  and  the  general  good 
of  the  universe.  Selfishness  reigns  in  the  hearts  of  the 
men  of  the  world,  and  is  the  essence  of  all  the  moral 
evil  that  overspreads  the  earth.  But  the  aj^oslle  tells 
us,  that  God  has  given  christians  a  spirit,  which  is  dia- 
metrically opposite  to  the  spirit  of  the  world  ;  and  this 
must  certainly  be  the  spirit  of  benevolence.  There  are 
but  two  kinds  of  moral  exercises,  which  are  diametri- 
cally opposite  to  each  other,  in  moral  beings.  These 
are  benevolent  and  selfish  exercises.  They  all  possess 
cither  a  spirit  of  benevolence,  or  a  spirit  of  selfishness, 
and  are  either  holy,  or  unholy,  accordingly  as  they 
possess  the  one,  or  the  other  of  these  essentially  dif- 
ferent exercises  of  lieart.     And  if  we  now  search  the 


292  SERMON  XVIIl. 

scriptures,  we  shall  find,  that  the  spirit  which  God 
gives,  when  he  renews  and  sanctifies  men,  is  the  spirit 
of  benevolence,  which  is  the  moral  image  of  the  Deity. 
Our  Saviour  says,  "  except  a  man  be  born  again,  he 
cannot  see  the  kingdom  of  God."  And  the  reason  is, 
"  that  which  is  born  of  the  flesh  is  flesh ;  and  tiiat  which 
is  born  of  the  spirit  is  spirit^  And  that  spirit,  which 
is  the  fruit  of  the  spirit  is  love.  So  says  the  apostle 
John.  "  Love  is  of  God,  and  every  one  that  loveth  is 
born  of  God.'"'  When  God  regenerates  any  person,  he 
sheds  abroad  his  love  in  his  heart.  He  gives  him  an 
heart  after  his  own  heart,  which  is  an  heart  of  love. 
When  God  foretold  his  purpose  of  renewing  the  hearts 
of  his  people  in  Babylon,  who  were  pining  away  in 
their  iniquities,  he  promised  to  give  them  a  new,  ten- 
der, benevolent  heart.  "A  new  heart  will  I  give  you, 
and  a  new  spirit  will  1  put  within  you ;  and  I  will  take 
away  the  stony  heart  out  of  your  llesh,  and  I  will  give 
you  an  heart  of  flesh.  And  I  will  put  my  spirit  within 
you."  When  God  renews  men  in  the  spirit  of  their 
minds,  he  forms  their  hearts  after  his  own  moral  image ; 
and  his  own  moral  image  is  love^  which  comprises  all 
his  moral  perfections.  The  spirit  which  is  of  God,  is 
a  Godlike  spirit,  or  a  spirit  of  pure,  disinterested  love; 
which  is  the  essence  of  all  virtue  or  moral  excellence, 
and  which  is  perfectly  opposed  to  the  spirit  of  the 
world.  This  spirit  of  universal  benevolence,  is  so  pe- 
culiar to  christians,  that  the  least  spark  of  it  is  never 
found  in  the  hearts  of  sinners,  who  love  themselves 
solely  and  supremely.     I  now  proceed  to  show, 

11.  That  this  peculiar  spirit  which  christians  receive 
from  God,  gives  them  a  peculiar  knowledge  of  spirit- 
ual and  divine  things.  This  the  Apostle  expressly  as- 
serts in  the  text.  "Now  we  have  received,  not  the 
spirit  of  the  world,  but  the  spirit  Avhich  is  of  God; 
that  we  might  knoiv  the  things  that  are  freely  given  to 
us  of  God."  To  illustrate  the  truth  of  this  div  ine  de- 
claration, it  may  be  observed. 

1.  That  the  spirit  of  peculiar  divine  love,  which 
christians  receive   from  God,  removes  that  ignorance 


SERMON    XVlIIv  293 

of  spiritual  and  divine  things,  which  is  peculiar  to  sin- 
ners. The  hible  every  where  represents  siimers  as 
deaf,  and  blind,  and  ignorant,  in  regard  to  every  thing 
of  a  spiritual  and  divine  nature.  Moses  says  that  sin- 
ners in  his  day,  had  not  eyes  to  sec,  nor  ears  to  hear, 
nor  hearts  to  perceive  the  displays  of  God's  wisdom, 
power,  and  goodness  towards  his  people.  Solomon 
says,  "the  way  of  the  wicked  is  as  darkness:  they 
know  not  at  what  they  stumble."  And  Paul  represents 
sinners,  "as  having  their  understanding  darkened,  be- 
ing alienated  from  the  life  of  God  through  the  ignorance 
that  is  in  thcni,  because  of  iJie  blindness  of  their  hearth 
It  appears  from  these  passages  of  scripture,  that  the 
peculiar  ignorance  of  sinners,  in  respect  to  spiritual 
and  divine  objects,  arises  altogether  from  the  depra- 
vity of  their  hearts,  which  darkens  and  blinds  their  un- 
derstandings. But  if  this  be  true,  thon  the  peculiar 
spirit  of  pure  benevolciice,  which  christians  have  re- 
ceived from  God,  must  remove  from  their  minds  all 
that  ignorance  of  divine  things,  which  is  peculiar  to 
sinners.  Pure  benevolence  must  necessarily  take 
away  from  christians  their  former  ignorance,  which 
arose  from  selfishness.  As  the  removal  of  scales  from 
a  blind  man's  eyes,  will  remove  all  the  blindness,  which 
arose  from  those  scales;  so  the  giving  to  christians  a 
spirit  of  benevolence,  must  certainly  remove  all  that 
blindness  or  ignorance,  which  arose  fro!;)  their  former 
selfishness,  if  selfishness  produces  a  ce/tain  kind  of 
ignorance  of  spiritual  things,  then  benevolence  must 
remove  that  certain  kind  of  ignorance,  !>y  producing 
a  certain  kind  of  knowledge  of  the  same  divine  objects. 
And  thus  the  apostle  sets  the  peculiar  knowledge, 
which  christians  have  of  spiritual  things.  In  direct  con- 
trast with  the  peculiar  ignorance  of  sinners.  "  But  the 
natural  man  receiveth  not  the  things  oi'  the  spirit  of 
God  :  for  they  are  tbolishness  unto  hi'.n  :  ni'itheroan  he 
know  them,  because  they  are  spiri/frl/ii  discerned. 
But  he  tliat  is  ?/;m/Ma/  judgeth  all  things.""  As  soon  as 
cliristians  receive  that  spirit  of  benevolence,  which 
Cometh  from  God.  they  become  sniriludly  and  as  soon 


294  SEKMo\  xvni. 

as  they  become  spiritual,  tlicy  discern  those  spiritual 
thins^s,  which  sinners  cannot  discern,  because  ot"  the 
bhndness  of  their  selfish  hearts.  That  benevolence 
in  the  minds  of  christians,  which  removes  selfishness, 
at  the  same  time  removes  the  spiritual  ignorance, 
which  flows  from  selfishness.  This  the  apostle  plain- 
ly intimates  in  his  second  epistle  to  tlic  Corinthians. 
"  If  our  gospel  be  hid,  it  is  hid  to  them  that  are  lost : 
in  whom  the  God  of  this  world  hath  blinded  the  mind^ 
of  them  that  believe  not,  lest  tlie  light  of  the  glorious 
gospel  of  Christ,  who  is  the  image  of  God,  should 
shine  unto  them."  But  he  subjoins,  "God  who  com- 
manded the  Vio-hi  to  shine  out  of  darkness,  hath  shined 
in  our  hearts,  to  give  the  light  of  the  knowledge  of 
the  glory  of  God  in  the  face  of  Jesus  Christ."  Here 
the  apostle  plainly  declares,  that  when  God  shines  in 
the  hearts  of  christians,  he  removes  that  blindness  or 
ignorance,  which  is  peculiar  to  those  that  are  lost ; 
and  at  the  same  time,  gives  them  a  peculiar  knowledge 
of  his  own  glory  in  the  face  of  Jesus  Christ.  And  he 
expresses  this  idea  more  fully  in  the  third  chapter  of 
his  second  epistle  to  the  Corinthians.  Speaking  of 
the  Israelites  in  the  wilderness,  he  says,  "  their  minds 
were  blinded  :  for  until  this  day  remaineth  the  vail 
untaken  away  in  the  reading  of  the  old  testament — 
and  is  still  upon  their  hearts:  nevertheless,  when  it 
shall  turn  to  the  Lord,  the  vail  shall  be  taken  away. 
Now  the  Lord  is  that  spirit :  and  where  the  spirit  of  the 
Lord  is,  there  is  liberty.  But  we  all  with  open  face, 
beholding  as  in  a  glass  the  glory  of  the  Lord,  are 
changed  into  the  same  image,  from  glory  to  glory, 
even  as  by  the  spirit  of  the  Lord."  The  spirit  of  be- 
nevolence never  fails  to  remove  that  spirit  of  selfish- 
ness, from  which  all  spiritual  igi\orance  arises. 

2.  The  way  in  which  the  scripture  represents  God 
as  f;nli(rh(enin<r  the  minds  of  men  in  the  peculiar  know- 
ledge of  himself,  is  by  changing  theii-  hearts,  or  giving 
them  a  pure,  benevole!)t  spirit.  God  directed  Jere- 
miah to  tell  siimers  in  Israel :  •'  1  will  give  them  an 
hcarl  lo  know  we."     As  their  ignorance  of  God   arose 


SERMON  XVIII.  295 

iVom  the  blindness  of  their  hearts,  so  in  order  to  re- 
move ttiat  kind  of  ignorance,  iie  determined  to  give 
tiiem  a  wise  and  understanding  heart,  or  a  spirit  of 
true  benevolence.  When  Feter  professed  the  true 
knowledge  of  Christ,  he  answered  and  said  uniohim, 
''  Blessed  art  thou,  Simon  Bar-jona:  for  llesh  and  bluod 
hath  not  revealed  it  unto  thee,  but  my  Father  who  is 
in  heaven."  God  had  converted  Peter,  and  given  him 
a  holy  and  benevolent  heart  to  know  him  the  only  true 
God,  and  Jesus  Christ  whom  he  had  sent,  which  pre- 
pared him  lor  eternal  life.  Paul  says  to  the  christians 
of  Ephesus,  '••  ye  were  sometimes  darkness,  but  now 
ye  are  light  in  the  Lord."  God  had  opened  the  eyes 
of  their  utidcrstanding,  and  turned  them  from  dark- 
ness to  light;  by  giving  them  an  heart  to  perceive  the 
beauty  and  glory  of  divine  things.  The  apostle  Peter 
conveys  the  same  sentiment  in  what  he  says  to  chris- 
tians in  general.  "  But  ye  are  a  chosen  generation,  a 
royal  priesthood,  an  holy  nation,  a  peculiar  people,  that 
ye  should  shew  tbrth  the  praises  of  him  who  hath 
(•ailed  you  out  of  darkness  into  his  marvellous  Ui^ht.'''' 
And  the  apostle  John  writes  to  believers  in  the  same 
strain.  "  But  ye  have  an  unction  from  the  Holy  one, 
and  ye  Jcnow  all  things.''''  And  again  he  says,  "  beloved, 
let  us  love  one  anoiher:  tor  love  is  of  Ood,  and  every 
one  that  lovcth  is  born  of  God,  and  knoweth  God.''' 
Tlicse,  and  a  great  many  other  passages  of  scripture 
of  the  same  import,  plainly  teaches  us,  that  the  way 
in  which  God  teaclies  chiistians  the  peculiar  know- 
ledge of  divine  things,  is  by  giviiig  them  his  own  spi- 
rit, which  is  a  spirit  of  love,  or  pure  benevolence. 
This  leads  me  to  observe  furthermore, 

3.  That  there  is  no  otlier  possible  way,  by  which 
God  can  give  chrislians  the  peculiar  or  experimental 
knowledge  of  himself  and  divine  objects,  but  by 
giving  them  his  own  spirit,  or  shedding  abroad  his 
love  in  tlicir  hearts,  lie  cannot  convey  this  peculiar 
spiritual  knowh'dgc  of  divine  things  to  any  of  man- 
kind, by  mere  inspiration.  lie  inspired  Saul,  but  this 
did  not  re.'uove  lljc   blindness   ol"  his  heart.     He  in- 


295  SERMON'  XV 111. 

spind  Balaam,  but  this  did  not  remove  the  blindness 
ot'  iiiS  heart.  He  inspired  Caiphas,  but  tliis  did  not 
remove  the  blindness  of  his  heart.  And  Panl  supposes 
a  man  raaj  have  the  gift  of  prophecy,  may  understand 
all  mysteries  and  all  speculative  knowledge,  and  may 
have  a  miraculous  faith,  sutficient  to  remove  mountains, 
and  yet  be  totally  destitute  of  the  true  love  and  know- 
ledge of  God.  The  reason  of  this  is  plain,  because 
inspiration  has  no  tendency  to  change  the  heart,  but 
only  to  convey  more  speculative  knowledge  to  the  un- 
derstanding. For  the  same  reason,  God  cannot  give 
men  the  peculiar,  spiritual  knowledge  of  himself  by 
moral  suasion,  or  the  mere  exhibition  of  divine  truth. 
If  he  should  give  them  a  clear,  correct,  and  compre- 
hensive knowledge  of  all  the  truths  in  the  gospel;  this 
alone  would  have  no  tendency  to  soften  or  subdue  their 
hard  hearts,  or  make  them  know^  what  it  is  to  be  holy 
as  he  is  holy,  and  perfect  as  he  is  perfect.  Nor  can 
he  give  them  a  spiritual  discerning  of  spiritual  things, 
by  mere  convictions  of  guilt,  fears  of  punishment,  or 
hopes  of  happiness.  For  there  is  no  connection  be- 
tween the  common  effects  of  the  common  influence  of 
the  divine  spirit,  and  the  peculiar,  experimental  know- 
ledge of  the  divine  beauty  of  divine  objects.  But 
though  God  cannot  give  men  this  peculiar  knowledge, 
either  by  inspiration,  or  by  moral  suasion,  or  by  mere 
awakenings  and  convictions ;  yet  there  is  one  way  and 
only  one  in  which  he  can  give  it,  and  that  is,  by  giving 
them  his  spirit;  or  a  benevolent  heart.  As  soon  as  they 
partake  of  the  divine  nature,  they  immediately  have 
a  peculiar,  experimental  knowledge  of  the  things  ot 
God.     For, 

In  the  first  place,  by  exercising  benevolence  them- 
selves, they  /c/ioir  how  all  benevolent  beings  feel. 
They  know  how  God  feels,  how  Christ  feels,  how  the 
Holy  spirit  feels,  how  angels  feel,  how  the  spirits  of 
just  men  made  perfect  feel;  and  how  all  their  i'ellow 
christians  feelj  who  have  drunk  into  the  same  spirit, 
and  exercised  the  same  benevolent  affections.  So  the 
apostle  argues  before  and  in  the  text;  *'  For  what  man 


SERMON     XV  III.  297 

knoweth  the  things  of  a  man,  save  the  spirit  of  a  man 
which  is  in  him  ?  Even  so  the  things  of  God  knoweth 
no  man.  hut  the  spirit  of  God.  Now  we  have  received, 
not  the  spirit  of  the  world,  but  the  spirit  which  is  of 
God,  that  we  might  know  the  things  that  are  freely  giv- 
en unto  us  of  God."  As  one  man  knows  what  his  ra- 
tional faculties  are,  so  he  knows  what  another  man's 
rational  faculties  are ;  or  as  one  man  knows  what  his 
own  selfish  feelings  are,  so  he  knows  what  another 
man's  selfish  feelings  are ;  or  as  one  man  knows  what 
his  own  benevolent  feelings  are,  so  he  knows  what  an- 
other man's  benevolent  feelings  are.  Just  so  says  the 
apostle,  we  who  are  christians,  and  have  received  the 
spirit  which  is  God,  knoiv  the  things  of  God,  that  is, 
what  a  benevolent  spirit  he  possesses,  and  what  a  be- 
nevolent spirit  he  has  given  unto  us.  As  soon  as  God 
gives  christians  his  spirit,  he  gives  them  the  knowledge 
of  the  holy  exercises  of  his  own  heart ;  and  of  the  holy 
exercises  of  all  who  possess  his  spirit.  For  the  spirit 
of  benevolence  is  the  same  in  God,  in  Christ,  in  angels, 
and  in  men.  Hence  Christians  are  said  "  to  be  re- 
newed in  know/edge  after  the  image  of  God."  And 
when  they  are  thus  renewed,  it  is  said,  "  old  things  are 
passed  away,  and  all  things  are  become  new."  They 
have  a  new  experimental  knowledge  of  God,  and  of  all 
holy  beings,  in  respect  to  the  moral  beauty  and  excel- 
lence of  their  characters. 

In  the  second  place,  the  peculiar  spirit  which  they 
have  received  from  God,  gives  them  a  peculiar  knoiv- 
ledge  of  the  peculiar  happiness  of  those  who  possess 
the  spirit  of  benevolence.  Nothing  produces  such 
pure,  refined  and  exalted  felicity,  as  holy  love.  The 
supreme  blessedness  of  heaven  Hows  from  the  mutual 
love  which  reigns  in  the  hearts  of  all  its  holy  inhabi- 
tants. This  peculiar  happiness  christians  know  by  their 
own  experience,  for  they  have  actually  enjoyed  that 
heavenly  happiness  which  flows  from  brotherly  love. 
So  the  apostle  says,  when  speaking  expressly  upon 
this  subject.  "But  as  it  is  written,  eye  hath  not  seen, 
nor  ear  heard,  neither  have  entered  into  the  heart  of. 
3« 


298  SERMON   xvir?. 

man,  the  things  which  God  hath  prepared  forth(?m  that 
love  him.  But  God  katli  revealed  Ike ni  to  ns  hy  his  spi- 
rit." And  he  adds,  ''vve  have  received  the  spirit  which 
is  of  God,  that  ice  might  knoip  the  tilings  wliich  are  freely 
given  to  usof  God."  Though  no  natnrrdm?inii  eye, or  ear, 
or  heart,  can  perceive  the  things  which  God  lias  prepa- 
red for  them  that  love  him  ;  yet  those  who  do  love  him, 
know  what  he  has  prepared  for  them,  because  he  has 
given  them  his  spirit  of  benevolence,  that  they  mioht 
know  the  spiritual  blessedness  laid  up  for  them  in 
another  world.  Every  cliristian  knows  the  nature  of 
the  enjoyments  of  hciiven,  though  he  has  never  been 
there.  He  knows  that  heavenly  happiness  arises  from 
the  holy  love  that  reigns  in  the  hearts  of  holy  beings. 
The  mutual  benevolence  of  the  heavenly  inhabitants 
diffuses  mutual  joy  and  complacency  through  all  the 
mansions  of  the  blessed.  All  real  christians,  who  pos- 
sess this  pure  benevolent  spirit,  must  therelbre  know 
the  nature  of  tliat  happiness,  and  of  those  enjoyments 
which  God  has  prepared  for  them,  and  which  they 
shall  receive  when  they  shall  take  possession  of  the 
inheritance  of  the  saints  in  light. 

Finally,  the  benevolent  spirit  which  christians  have 
received  from  God,  necessarily  gives  them  a  peculiar 
knowledge  of  the  peculiar  truths  of  the  gospel.  The 
w  hole  scheme  of  the  gospel  was  devised  and  adopted 
in  benevolence,  is  carried  on  by  benevolence,  and  will 
be  completed  by  benevolence.  Benevolence,  there- 
fore, prepares  christians  to  understand  it.  Hence  the 
apostle  exhorts  them,  "  to  be  rooted  and  grounded  in 
/ut'e,  that  they  may  he  able  to  comprehend  witli  all  saints 
what  is  the  breadth,  and  length,  and  depth,  and  height; 
and  to  know  the  love  of  Christ,  which  passeth  know- 
ledge :"  That  is,  the  knowledge  of  those  w ho  are  des- 
titute of  true  benevolence.  As  all  the  doctrines,  pre- 
cepts, promises,  and  threatenings  of  the  gospel,  are 
founded  in  love  ;  so  none  but  christians  who  are  rooted 
and  grounded  in  /ore,  can  have  a  peculiar,  spiritual 
knowledge,  not  only  of  holy  beings  and  holy  enjoy- 
ments, but  of  holy  and  divine  truths.     Benevolence  is 


SEjRMON    XVIU.  29.9 

the  key  to  unlock  the  most  profound  and  difficult,  and 
important  doctrines  ofthe  g;ospel,  and  prepare  the  mind 
to  discern  the  beauty  and  consistency  ot  them.  These 
are  all  easy,  says  Solomon,  to  them  icho  niulerstand^  or 
who  have  a  spiritual  discerning  of  spiritual  things, 
which  flows  from  a  wise,  a  benevolent,  and  uiKlerstand- 
ing  heart. 

IMPROVEMENT. 

1.  If  the  peculiar  knowledge,  which  christians  have 
of  God  and  of  divine  things,  arises  from  benevolence; 
then  there  is  nothing  mysterious  in  experimental  reliu;ion. 
JVJany  seem  to  think,  that  there  is  something  mysterious 
hi  experimental  religion,  and  that  those  who  have  ex- 
perienced religion,  uiiderstand  something  mysterious, 
which  those  who  are  in  a  state  of  unrenewed  nature, 
have  not  natural  faculties  to  understand.  There  are 
but  two  real  mysteries  in  the  gospel,  and  those  are  the 
doctrine  of  the  r>lessed  trinity,  and  the  doctrine  ofthe 
incarnation  of  Christ,  These  are  strict  and  proper 
m} stories,  which  no  created  being  is  capable  of  un- 
derstanding, and  which  christians  are  no  more  capa- 
ble of  understanding,  than  any  other  men.  But  there 
are  no  other  doctrines  of  the  gospel,  which  are  myste- 
rious, and  incomprehensible  by  mankind.  Though  it 
be  more  diiiicult  to  gain  a  speculative  knowledge  of 
some  doclrines  of  the  gospel,  than  of  others;  yet  sin- 
ners are  as  capable  of  gaining  a  speculative  knowledge 
of  the  difficult  doctrines  of  the  gospel,  as  christians. 
The  spirit  which  they  have  received  from  God  has 
given  them  no  new  natural  powers,  and  no  new  specu- 
lative knowledge  of  the  gospel.  It  has  only  given 
them  an  experinK'ntal  knowledge  of  God  and  divine 
objects,  which  arises  entirely  from  their  benevolent 
hearts.  They  know  nothing  about  religion  but  what 
any  sinners  might  know%  if  their  hearts  were  right. 
It  is  true,  (hey  are  regenerated  ;  but  regeneration  con- 
sists in  love;  they  are  sanctified;  but  sanctification 
consists  in  love ;  tJiey  have  a  new  heart ;  but   a  new 


<300  SERMON  XVIII. 

heart  consists  in  love ;  they  have  new  knowledge ;  but 
their  new  knowledge  consists  in  love  ;  they  have  new 
joys,  new  liopes,  new  peace;  but  all  these  arise  from 
love.     They  have  experienced  no  other  change,  but  a 
change  from  sin  to  holiness,  or  from  selfishness  to  be- 
nevolence.    They  see  no  objects  but  what  they  have 
seen  before,  and   understand  no  truths  but  what  they 
understood  before.     There  is  nothing  more  mysterious 
in  loving  God,  than  in  hating  him,  or  in  loving  divine 
objects,  than  in  hating  them ;  or  in  being  united  to  God, 
than  in  being  alienated  from  him;  or  in  being  led  by 
the  spirit  of  God,  than  being  led  by   the  spirit  that 
■worketh  in  the  children  of  disobedience.     The  men  of 
the  world  love  to  hear  experimental  religion  represent- 
ed as  mysterious,  because  they  are  ready  to  conclude 
that  they  are  excusable  for  not  understanding  what  is 
mysterious,  and  beyond  their  power  to  understand,  and 
for  not  being  and  doing  what  they  are  told  is  a  mystery, 
and  beyond  their  power  to  know,  to  be,  and  to  do,  until 
they  experience  a  supernatural  and  mysterious  change. 
There  is  no  mystery  at  all  in  experimental  religion. 
This   clearly  appears  from   the  single  consideration, 
that  all  that  is  contained  in  it,  may  be  explained  in- 
telligibly to  the  meanest  capacity.     All  the  essential 
doctrines  of  the  gospel  may  be  explained,  and  all  the 
duties  of  the  gospel  may  be  explained,  and  love  to 
these  doctrines  and   these  duties  may  be   explained; 
but  if  they  were  mysterious,  they  could  not  be  explain- 
ed; for  no  real  mystery   can   be  explained.     All  that 
the  scripture  means  by  christians  being  born  again; 
being  called  out  of   darkness  into  marvellous  light, 
being   made   new  creatures,  being  led  by  the  spirit, 
being  spiritually  minded,  walking  in  the  spirit,  having 
their  conversation  in  heaven,  and  enjoying  communion 
•with  God,  may  be  clearly  explained,   and  understood 
by  those  who  perfectly  hate  all  spiritual  and  divine  ob- 
jects.    A  sinner  can  understand  how  a  christian  feels, 
as  well  as  an  holy  angel  can  understand  how  a  sinner 
feels.     Though  an  angel  never  experienced  selfishness^ 
yet  he  knows  enough  about  it  to  hate  it;  and  though  a 


SERMON  XVIII.  301 

iinncr  never  experienced  holiness,  yet  he  knows  enough 
about  it  to  hate  it.  Though  sinners  never  had  that  love 
to  God,  in  which  experimental  religion  consists;  yet 
they  know  enough  about  it  to  hate  it.  They  sometimes 
are  ready  to  think  and  say,  that  ii'they  only  knew  vthat 
experimental  religion  was,  they  would  love  and  prac- 
tise it.  But  when  it  is  clearly  and  intelligibly  explain- 
ed to  them,  it  never  fails  to  excite  the  enmity  ot"  their 
carnal  mind  against  it.  Let  the  experimental  exercise 
oi  supreme  love  to  God  be  intelligibly  and  correctly 
explained  to  them,  and  they  will  oppose  it  with  all 
their  hearts.  Supreme  love  to  God  implies  lovino;  him 
more  than  any  other  and  all  other  o'ljects,  and  bring 
willing  to  give  up  any  other,  and  all  other  objects  ibr  the 
sake  oi'  promoting  his  glory.  So  our  Saviour  explain- 
ed supreme  love  to  God,  and  taught  his  disciples  to 
give  up  father,  or  mother,  brother,  or  sister,  houses,  or 
lands,  natural  life,  or  eternal  life,  for  the  honour  of 
God  and  the  interests  of  his  kingdom.  L  pon  wliich 
one  exclaimed,  "  Who  then  can  be  saved  !"  All  expe- 
rimental religion  consists  in  just  such  disinterested  be- 
nevolence. And  is  this  a  mystery  which  sinners  cannot 
understand?  By  no  means:  they  can  fully  ufiderstand 
and  oppose  it.  All  the  religion  which  the  gospel  re- 
quires, is  a  reasonable  service^  din(\  ougiit  to  be  represent- 
ed in  a  plain  and  intelligible  manner. 

2.  If  the  peculiar  knowledge  and  views  which  chris- 
tians have  of  divine  things,  arise  irom  benevolence; 
then  there  is  no  superstition,  or  enthusiasm  in  vital 
piety,  or  experimental  religion.  The  enemies  of  the 
gospel  often  represent  all  pious  and  devout  christians, 
as  either  superstitious,  or  enthusiastick.  If  they  are 
very  strict,  in  avoiding  all  appearances  of  evil,  in  con- 
demning all  sinful  practices,  and  in  discharging  all  the 
private  and  publick  duties  of  devotion,  they  are  apt 
to  call  them  superstitious.  Or  if  they  are  very  zeal- 
ous in  maintainirjg  and  defending  the  doctrines  of  the 
gospel,  in  promoting  the  cause  of  religion,  and  in  op- 
posing all  religious  errours  and  delusions,  they  are  apt 
to  call  them  zealots  and  enthusiasts.     But  though  pi- 


302  SERMON  XVIIJ. 


ous  and  devout  christians  may  soraetimos  be  supcrsti- 
tious,and  some  times  entlmsiastick;  yet  tlieirvital  piety, 
or  experimental  religion,  does  not  consist  in  either  su- 
perstition or  enthusiasm,  but  in  pure  benevolence, 
M'hich  loads  those  who  possess  it,  to  hate  and  oppose 
all  superstition  and  enthusiasm.  This  will  appear,  if 
we  only  consider  in  what  either  superstition  or  enthu- 
siasm consists.  Superstition  consists  in  imaghiari/ 
fears  of  signs,  omens,  or  the  power  and  inlluencc  of 
some  invisible  evil  spirits.  The  Athenians  were  too 
superstitious ;  they  were  afraid  of  bad  signs,  ill  omens, 
and  the  power'of  inferiour  false  gods;  and  used  a  great 
many  unlawful  and  absurd  means  to  escape  imagina- 
ry dangers.  And  all  heathen  nations  are  still  too  su- 
perstitious, and  are  all  their  life-time  in  bondage, 
through  imaginary  fears.  Nor  are  multitudes  in  a  chris- 
tian land  free  from  sucli  superstition.  But  pure  bene- 
volence is  the  most  perfect  and  infallible  antidote 
against  superstition.  The  supreme  love  of  God,  takes 
away  the  fear  of  man,  the  fear  of  the  great  adversary, 
and  the  fear  of  every  inferiour,  malignant  spirit.  VV  hile 
christians  supremely  love,  and  entirely  trust  in  God, 
they  fear  nothing  but  disobedience.  Tiiey  are  not 
anxious  to  know  what  future  good  or  evil  awaits  them; 
because  they  believe  that  God  governs  all  things,  and 
will  cause  all  things  to  work  together  for  their  good. 
Enthusiasm  cor>sists  in  a  zeal  not  according  to  know- 
ledge, which  disposes  men  to  form  a  false  estimate  of 
things,  and  to  pursue /cw  important,  instead  of  more  im- 
portant objects.  Some  are  enthusiastically  engaged  in 
pursuing  visionary  schenies  of  wealth,  some  in  pursu- 
ing schemes  of  knowledge,  some  in  pursuing  visionary 
schemes  of  ambition,  some  in  pursuing  visionary 
schemes  of  religion,  and  some  in  zealously  practising 
one  religious  duty,  to  the  neglect  of  other  and  more 
important  duties.  There  area  vast  many  kinds  and 
shades  of  enthusiasm.  But  piety  or  experimental  re- 
ligion, which  flows  from  that  pure  spirit  of  benevolence, 
that  christians  have  received  from  God.  never  leads 
Ihem  into  false  zeal  or  enthusiasm ;  but  directly  tends 


SERMON  xvrn.  303 

to  lead  them  to  a  true  estimate  of  duties  and  objects, 
and  to  pursue  each  according  to  their  relative  magru- 
lude  and  importance.  Of  all  men  in  the  world  true 
christians  are  the  freeest  from  both  superstition  and 
enthusiasm  ;  though,  at  the  same  time,  they  possess  the 
purest,  the  warmest,  and  most  persevering  zeal  in 
doing  what  is  right,  in  shunning  what  is  wrongs  and  in 
opposing  what  is  evil. 

3.  If  the  peculiar  knowledge,  which  christians 
have  of  divine  things,  arises  from  a  spirit  of  benevo- 
lence ;  then  they  who  are  real  christians  may  know 
that  they  are  such.  The  spirit  which  they  have  re- 
ceived from  God,  bears  witness  with  their  spirit,  that 
tlicy  are  the  children  ofGod.  So  the  apostle  reasons  in 
the  eighth  of  Romans.  "As  many  as  are  led  by  the 
spirit  of  God,  they  are  the  sons  of  God.  Foryehave 
not  received  the  spirit  of  bondage  again  to  fear;  but 
ye  have  received  the  spirit  of  adoption,  whereby  we 
cry  Abba,  Father.  The  spirit  itself  beareth  witness 
with  our  spirit,  that  we  are  the  children  of  God.  And 
if  children,  then  heirs;  heirs  of  God,  and  joint  heirs 
with  Christ."  The  primitive  christians  knew  that  they 
were  children  of  (Jod,  because  they  had  received  the 
spirit  of  God,  which  was  the  spirit  of  adoption.  All 
christians  at  this  day  have  the  same  spirit  of  adoption, 
which  gives  them  the  same  evidence  of  being  the  chil- 
dren of  God.  The  spirit  of  adoption  is  essentially  dif- 
ferent from  the  spi  it  of  the  world,  and  produces  es- 
sentially difTerent  etlc3cts,  by  which  it  may  be  distin- 
guished from  the  spirit  of  the  world.  The  spirit  of 
the  world  is  a  spirit  of  selfishness,  which  disposes  men 
to  love  the  world,  and  the  men  of  the  world;  but  the 
spirit  which  is  of  God  is  a  spirit  of  benevolence, 
which  leads  men  to  love  God,  and  the  children  of  God. 
The  apostle  John  says,  "•  we  know  that  we  have  passed 
from  death  unto  life,  because  we  love  the  brethren." 
The  love  which  all  true  christians  have  to  the  friends 
of  God,  is  an  infallible  evidence  of  their  having  receiv- 
•ed  the  grace  of  God  in  trulii,  whether  they  attend  to 
and  distinguish  this  evidence,  or  not.     They  have  the 


304  SERMON  XVIU. 

witness  In  themselves,  and  ought  to  see  it,  and  praise 
God  for  it.  And  were  it  not  for  some  remaining  sel- 
fish allection,  every  true  christian  would  know  tliat  he 
is  so. 

4.  If  the  spirit  which  christians  have  received  from 
God,  gives  them  a  peculiar  knowledge  of  God  and  of 
divine  truths  and  objects;  then  they  may  always  be 
able  to  give  a  reason  of  the  hope  that  is  in  them. 
Though  they  are  not  able  to  exhibit  all  the  external 
evidences  in  favour  of  the  divinity  of  the  gospel ;  yet 
they  are  able  to  tell  what  internal  impressions  and  ef- 
fects the  great  truths  of  the  gospel  have  produced  in 
their  minds.  The  reason  of  their  hope  is  not  a  know- 
ledge of  any  new  truths  contained  in  the  gospel;  but  it 
is  a  hcUrf  and  lore  of  those  truths  whicii  they  had 
known  before,  and  which  carry  internal  evidence  of 
their  divinity  and  importance.  They  know  the  gospel 
is  divine,  by  the  divine  effects  it  has  produced  in  their 
hearts.  This  was  the  primary  and  solid  ground  upon 
which  the  disciples  of  Christ  built  their  hopes  of  eter- 
nal life.  When  some  of  his  nominal  disciples  went 
back  and  walked  no  more  with  him,  then  he  said  to 
the  twelve,  '-will ye  also  go  away?"  Then  Simon  Pe- 
ter answered  him,  "Lord,  to  whom  shall  we  go?  Thou 
hast  the  words  of  eternal  life.  And  we  believe^  and 
are  sure,  that  thou  art  that  Christ,  the  son  of  the  living 
God."  Unlearned  christians  may  exercise  as  strong  a 
faith  in  the  gospel,  and  build  as  tirm  a  hope  of  salva- 
tion upon  it,  as  the  most  learned  christians.  They 
are  able,  theretbre,  to  give  a  good  reason  of  the  hope 
that  is  in  them,  and  to  tell  w  hy  they  are  not  atheists, 
nor  deists,  nor  mere  nominal,  but  real  christians. 
There  have  been  a  vast  many  more  unlearned  than 
learned  christians,  who  have  sealed  their  faith  with 
their  blood,  and  laid  down  their  lives  in  testimony  of 
the  truth  and  divinity  of  the  gospel;  which  is  the  high- 
est evidence  they  could  give  of  their  well  grounded 
hope  of  eternal  life. 

.').  If  christians  know  that  they  are  christians,  by  the 
spirit  which  they  have  received  from  God;  then  sin- 


SERMON  XVIII.  305 

«ers  may  know  that  they  are  sinners,  by  the  spirit  of 
the  world,  wliich  reigns  within  them  and  governs  all 
their  conduct.  They  are  more  constantly  and  entire- 
ly under  the  dominion  of  a  seljhh  spirit,  than  christians 
are  under  a  benevident  spirit.  They  have  clear,  con- 
stant, and  full  evidence,  that  they  are  sinners,  and  that 
every  imagination  of  the  thoughts  of  their  hearts,  is 
evil,  and  only  evil  continually.  But  though  they  al- 
ways act  from  selfishness,  and  invariably  seek  their 
own  good  solely  and  supremely;  yet  their  selfishness, 
which  is  desperately  wicked^  is  at  the  same  time  deceit- 
ful above  all  things.  The  selfishness  of  Satan  some- 
times disposes  him  to  put  on  the  appearance  of  an  an- 
gel of  light;  and  so  the  selfishness  ot  sinners  sometimes 
leads  them  to  put  on  the  appearance  of  the  children  of 
light,  and  to  do  the  same  things  that  christians  do. 
By  this  they  often  deceive  themselves  as  well  as  oth- 
ers,' and  really  doubt  whether  they  are  sinners,  or 
whether  there  is  any  essential  difference  between  them 
and  real  christians.  But  if  they  would  only  form  their 
opinion  of  themselves,  by  internal  motives^  instead  of  their 
external  conduct^  they  would  find  no  ground  to  doubt 
of  their  having  the  spirit  of  the  world,  and  always  act- 
ing from  entirely  selfish  and  sinful  motives,  which  are 
directly  contrary  to  the  spirit  of  benevolence,  which 
is  of  God,  and  which  governs  the  hearts  and  conduct 
of  real  christians.  There  are  probably  many  more 
doubting  sinners,  than  doubting  christians ;  but  neither 
have  any  good  reason  for  doubting,  for  they  both  might 
know  what  manner  of  spirit  they  are  of,  and  in  what 
path  they  are  walking.  Doubting  sinners  are  in  a 
most  dangerous  and  deplorable  condition.  They  are 
in  doubt  whether  they  are  walking  in  the  strait  and 
narrow  path  to  eternal  life,  or  wlielher  they  are  walk- 
ing in  the  broad  road  to  ruin.  They  are  in  darkness 
and  see  no  light,  and  know  not  at  what  they  stumble. 
No  human  moans  can  remove  their  darkness  and 
ignorance,  and  give  them  that  light  and  knowledge, 
which  arises  from  the  spirit  which  is  of  God.  No 
truths  which  can  be  exhibited  before  their  eyes,  no 
39 


306  SERMON  XVIIJ. 

addresses  that  can  be  made  to  their  understandhigs, 
and  no  convictions  that  can  be  produced  in  their  con- 
sciences, by  the  common  influences  oi  the  divine  spi- 
rit, can  remove  their  i^jnorance,  and  give  them  that 
pecuhar  knowledge  which  comes  from  God,  and  can 
make  them  wise  unto  salvation.  They  arc  in  a  mor- 
rally  helpless  and  hopeless  condition,  and  nothing  can 
])revent  their  lying  down  in  everlasting  darkness  and 
<iespair,  but  the  sovereign  and  unpromised  mercy  of 
God. 

6.  If  christians  have  received  the  spirit  which  is  of 
God,  and  which  gives  them  a  peculiar  knowledge  of 
spiritual  and  divine  things;  then  the  world  have  no 
reason  to  think  it  strange,  that  they  treat  them  accord- 
ing to  their  enlightened  views  and  feelings.  They 
have  no  reason  to  think  it  strange,  tliat  christians, 
whose  hearts  arc  purified,  and  whose  understandings 
are  enlightened,  hate  their  selfish  spirit,  which  God 
hates,  condemn  their  vain  and  sinful  ways,  which  God 
condemns,  avoid  their  company,  which  God  requires 
.hem  to  avoid,  and  use  every  proper  method  to  re- 
strain, reform,  and   convert  them  from  tiie  errour  of 

heir  ways,  which  God  has   commanded   them  to  use. 

They  possess  a  spirit  that  is  in  direct  contrariety  to  the 
^.pirit  of  the  world,  and  they  cannot  act  consistently,  un- 
less they  manifest  their  spirit  and  condemn,  and  op- 
:>ose  that  which  the  men  of  the  world  highly  esteem, 
!>ut  whichis  an  abominationin  the  sight  of  God.  Though 
linners  often  complain  of  christians  for  their  strictness, 
I  hey  have  no  reason  to  complain,  but  ought  to  be 
ihankful  for  their  admonitions  and  restraints. 


SERMON  XIX. 

THE  DOCfklNE  OF  JUSTIFICATION  THROUGH  THE  ATONEMENT. 

COLOSSI ANS  i.   14. 

In  whom  wc  have  redemption  through  his  blood,  even  the  forgiveness 

of  sins. 

The  fipostle  rejoiced,  that  the  Colossians  had  re- 
ceived the  grace  of  God  in  truth,  that  they  had  been 
made  meet  to  be  partakers  of  the  inheritance  of  the 
saints  in  licjht,  that  thej  had  been  delivered  from  tiie 
power  of  darkness,  and  translated  into  the  kingdooa 
of  his  dear  Son,  "  in  whom,"  he  says,  "  we  have  re- 
demption through  his  blood,  even  the  forgiveness  of 
sins."  The  apostle  here  represents  God  as  granting 
men  renewing  grace  and  a  title  to  eternal  life  as  some- 
thing distinct  ivom pardoning  'uicrry,  which  he  ascribes 
solely  to  the  blood  or  atonement  of  Christ.  God  can 
as  a  sovereign,  grant  men  regenerating  grace,  before 
he  pardons  them  through  the  redemption  of  Christ; 
and  after  he  has  pardoned  them  through  the  redemp- 
tion of  Christ,  he  can,  as  a  sovereign,  grant  them  eve- 
ry temporal,  spiritual,  and  eternal  Icivour  he  pleases. 
The  atonement  of  Christ  is  the  sole  ground  upon 
which  God  pardons  or  justifies  believers,  but  it  is  only 
the  occasion  of  his  bestowing  other  blessings  upon  both 
believers  and  unbelievers.  Forgiveness  of  sins  is  that 
only,  whicli  God  bestows  upon  men  entirely  on  the 
groimd  of  the  atoning  blood  of  Christ.  The  letter  as 
well  as  the  spirit  of  the  text  allows  us  to  say. 

That  God  forgives  or  justifies  believers  solely 
through  the  redemption  or  atonement  of  Christ.  In 
oixler  to  set  this  subject  in  a  true  light,  I  shall, 


30&  SERWON    XIX. 

I.  Show  what  is  imphed  in  forgiveness ; 

II.  Show  that  (he  atonement  of  Christ  is  the  sole 
ground  of  forgiveness;  And 

HI.  Show  that  all  other  blessings  come  to  mankind 
merely  in  consequence  of  Christ's  atonement. 

I.  Let  us  consider  what  is  to  be  understood  by  God's 
forgiving,  or  pardoning,  or  justifying  believers.  I  use 
all  these  terms  as  synonymous;  because  to  forgive,  to 
pardon,  and  to  justify  believers,  are  phrases  which 
the  inspired  writers  use  to  signify  the  same  thing.  Ac- 
cordingly, I  shall  use  each  of  these  terms  in  the  same 
sense  in  the  present  discourse.  Sin  is  a  transgression 
of  the  law,  and  the  wages  of  sin  is  death.  Believers 
as  tvell  as  others  have  transgressed  the  law,  and  de- 
served the  eternal  death  which  it  threatens  to  every 
transgressor.  By  God's  forgiving  them,  therefore,  we 
are  to  understand  his  pardoning  or  not  punishing  their 
iniquities ;  or  his  remitting  or  not  inllicting  the  penal- 
alty  of  the  law  upon  them.  This  is  the  strict  and  pro- 
per meaning  of  forgiveness ;  which,  when  complete^  im- 
plies an  entire  removal  of  all  the  penal  evils  that  the 
trangressor  has  incurred.  When  Pharoah  forgave  his 
chief  butler,  he  removed  all  the  penal  evils  of  his  of- 
fence, and  restored  him  to  his  former  office.  But 
there  may  be  a  partial  forgiveness  of  an  offence,  with- 
out removing  all  the  penal  evils  of  it.  A  privy  coun- 
sellor may  prove  unfaithful  and  deserve  to  die;  but 
the  king  may /}ar//a//«/ forgive  him,  and  only  displace 
and  disgrace  him.  In  forgiving  or  justifying  believers, 
God  removes  the  condemnation  of  the  law,  and  re- 
stores them  to  his  forfeited  favour.  Christ  says,  "  He 
that  heareth  my  word,  and  believeth  on  him  that  sent 
me,  hath  everlasting  life,  and  shall  not  come  into  con- 
demnation ;  but  is  passed  from  death  unto  life."  And 
the  apostle  says,  "  There  is  therefore  now  no  condem- 
nation to  them  who  are  in  Christ  Jesus,"  by  a  sentence 
of  justification.  After  believers  are  forgiven  or  justi- 
fied, it  is  consistent  for  God  to  exercise  not  only  the 
love  of  benevolence,  but  the  love  of  complacence  to- 
Avards  them,  and  to  express  his  complacence  by  pecu- 


SERMON    XIX.  3D9 

liar  marks  of  his  favour.  They  stand  as  fair  for  every 
token  of  divine  approbation,  as  if  they  had  never  sin- 
ned. God  declares,  that  he  loves  them  that  love  him, 
and  if  he  loves  them,  he  may  express  his  love  to  them 
in  whatever  way  he  pleases.  The  pardon  and  for- 
giveness of  believers  is  properly  caWed  justificadon,  be- 
cause it  places  them  in  a  condition  in  which  God  may 
treat  tliem  as  though  they  were  and  always  had  been 
perfectly  innocent.     1  now  proceed  to  show, 

II.  That  God  forgives  or  justifies  believers  entirely 
through  the  redemption  or  atonement  of  Christ.  By 
redemption  through  the  blood  of  Christ,  the  apostle 
evidently  means  the  same  as  the  atonement  which  he 
made  by  his  sufferings  and  death  on  the  cross.  And 
we  find  the  other  inspired  writers  of  the  New  Testa- 
ment, use  the  words  ransom,  redemption,  and  pro- 
pitiation to  signify  the  same  as  atonement.  Believers 
are  by  nature  children  of  wrath,  even  as  others.  They 
have  broken  the  law  of  God,  which  threatens  eternal 
death  or  everlasting  punishment  for  the  least  trans- 
gression. This  law  knows  no  mercy  or  forgiveness 
to  the  guilty,  but  lays  God  under  moral  obligations  to 
punish  them,  unless  something  be  done  to  make  atone- 
ment for  their  sins.  But  qothing  can  make  atonement 
for  their  sins,  which  does  not  express  the  same  vindic- 
tive justice  of  God,  which  he  expresses  in  the  penalty 
of  his  law.  This  sinners  never  could  do  for  themselves 
by  repentance,  reformation,  or  works  of  supererogation. 
There  was  but  one  person  in  the  universe,  who  could 
make  atonement  for  sin,  and  that  was  the  Lord  Jesus 
Christ ;  and  he  could  do  it  no  otherwise  but  by  shedding 
his  blood  on  the  cross.  It  was  solely  by  sacrificing  his 
own  life,  or  dying  the  just  for  the  unjust,  that  he  made 
sucIj  a  propitiation,  redemption,  or  atonement  for  sin- 
ners, upon  the  ground  of  which  God  can  consistently 
with  the  honour  of  his  character  and  support  of  his 
government,  forgive  and  save  them  from  the  wrath  to 
come.  And  upon  this  ground  alone  the  scripture  every 
where  represents  him  as  forgiving  or  justifying  believ- 
ers.    The  apostle  in  the  text,  ascribes  forgivness  solely 


310  SERMON    XIX. 

to  the  atonement  of  Christ,  "hi  whom  we  Iiavo  re- 
demption through  his  blood,  even  the  for(rive/i^ss  of 
sins."  He  expresses  the  same  idea  in  the  same  lan- 
guage in  Ephesians,  i.  7.  "  In  whom  we  have  ledemp- 
tion  through  his  blood,  the  fonrivcncss  of  sins,  accord- 
ing to  the  riches  of  his  grace."  In  the  conclusion  of 
the  fourth  chapter  he  sayis,  "  Be  ye  kind  one  to  anoth- 
er, tender  hearted,  forgiving  one  another,  even  as  God 
for  ChrisCs  sake^  hnih  forgiven  you.''''  He  states  this  doc- 
trine more  clearly  a!id  fully  in  the  third  chapter  of 
Romans.  "  Now  we  know  that  what  things  soever  the 
law  saith,  it  saith  lo  them  who  are  u'lder  the  law  :  that 
every  mouth  may  be  stopped,  and  ail  the  world  may 
become  guilty  before  God.  Therefore  by  the  deeds 
of  the  law  there  shall  no  llesh  be  justified  in  his  sight. 
But  now  the  righteousness  of  God  without  the  law  is 
manifested.,  being  witnessed  by  the  law  and  the  pro- 
phets;  even  the  righteousness  of  God  which  is  by 
faith  of  Jesus  Christ  unto  all,  and  upon  all  them  that 
believe ;  for  all  have  sinned,  and  come  short  of  the  glo- 
ry of  God ;  being  justified  freely  by  his  grace,  through 
the  redemption  that  is  in  Christ  Jesus;  whom  God  hath 
set  forth  to  be  a  propitiation  through  faith  in  his  blood 
to  declare  his  righteousness  for  the  remi.'-sion  of  sins — to 
declare,  at  this  time  his  righteousness :  that  he  might  be 
jit$t<f  and  the  justificr  of  him  who  believeth  in  Jesus." 
Paul  taught  the  same  doctrine  in  his  discourse  at  An- 
tioch.  "  Be  it  known  unto  you,  therefore,  men  and 
brethren,  that  through  this  man  is  preached  unto  you 
the  fortriveness  of  sins  :  and  by  him  all  thai  believe  are 
jiWij^e^/ from  all  things;  from  which,  ye  could  not  be 
justifiedhy  the  law  oilMoses."  Here  forgiveness  signi- 
fies the  same  as  justincation.  and  justification  signifies 
the  same  as  pardon,  which  believers  receive  entirely 
on  account  of  Christ''s  atonement.  Peter  said  to  Cor- 
nelius and  to  those  \.  ho  were  convened  at  his  house, 
"  We  are  witnesses  of  all  tluDgs  which  Christ  did  loih 
in  the  land  of  the  Jews,  and  in  Jerusalem:  wliom  th'^y 
slew,  and  hanged  on  a  tree;  H-m  God  raised  up  the 
third  day,  and  shewed  him  openly,  not  to  all  the  peo- 


SERMON    XIX.  311 

pie,  but  unto  witnesses,  chosen  Uefore  of  God,  even  to 
us,  Avho  did  cat  and  drink  vviih  him  after  he  rose  from 
the  dead.  And  he  comujanded  u^  to  preacli  unto  the 
people  and  to  testify  that  it  is  he  who  was  ordained  of 
God  to  be  the  judge  oi"  the  quick  and  dead.  To  him 
give  all  the  prophets  witness,  thai  through  his  nam.e^  who- 
soever belie veth  in  him  shall  receive  remission  of  sins.''^ 
Christ  hiiaee'f  taught  this  doctrine  in  the  twenty  tijurth 
oi  JLuke.  He  said  to  his  disciples  just  before  he  as- 
cended to  heaven,  "These  are  the  words  which  I 
spake  u.to  you,  while  I  was  yet  with  you,  that  ali  things 
musJ  hi^  iulhlled  which  were  written  in  tlie  law  of  Mo- 
ses, and  in  the  prophets,  and  in  the  Psaims  concernirig 
me.  Then  opened  he  their  understanding,  that  they 
might  understand  the  scriptures,  and  said  unto  them, 
Thus  it  is  w  ritten,  and  thus  it  behoved  Christ  to  sutler 
and  to  rise  from  the  dead  the  third  day  :  and  that  re- 
pentance and  reynission  of  sins  should  be  preached  in 
his  name,  among  all  nations."  When  those  who  were 
pricked  in  their  heart  on  the  day  of  Pentecost,  "  said 
unto  Peter,  and  to  the  rest  of  the  apostles,  men  and 
brethren,  what  shall  we  do.'*  Then  Peter  said  unto 
them,  repent,  and  be  baptised  every  one  of  you  in  the 
name  of  Jesus  Christy  for  the  remission  of  sins.''"'  Zacha- 
rias  said  at  his  circumcision,  "  And  thou,  child,  shalt 
be  called  the  prophet  of  the  Highest :  for  thou  shall 
go  before  the  fice  of  the  Lord,  to  prepare  his  way  : 
to  give  know/ea'ire  of  salvation  unto  his  people,  by  the  re- 
mission of  sins.'"'  And  agreeably  to  this  prediction  we 
read,  Mark  i.  4.  "John  did  baptise  in  the  wiidcrness, 
and  preach  the  baptism  of  repentance,  for  the  remis- 
sion ofsins.^''  I  have  mcrftioned  all  these  passages 
of  scripture  to  show,  that  God  does  pardon,  or  fofgive, 
or  justify  believers  entirely  through  the  redemption 
or  atonement  of  Christ  and  on  no  other  ground,  it 
only  remains  to  inquire, 

\\\.  Whether  he  does  not  bestow  all  other  blessiugs 
on  mankind  merely  in  consequence  of  Cln*ist's  atone- 
ment. The  texts  whicli  have  heen  cited  to  prove, 
that  God  grants  forgiveness  to  believers  solely  on  ac- 


312  «ERMON  xrx. 

count  of  the  atonement  of  Christ  seem  to  prove,  or  at 
least,  to  imply,  that  he  bestows  other  favours  mereljr 
in  consequence  of  his  atonement.  But  there  is  no  oc- 
casion of  insisting  on  tliis  argument,  for  we  have  others 
sufficient  to  establish  the  point  bejond  all  reasonable 
doubt, 

1.  It  is  an  undeniable  fact,  that  God  does  bestow  in- 
numerable favours  upon  believers  themselves,  before 
they  are  interested  in  Christ  by  faith ;  and  of  course,  betbre 
they  can  be  forgiven  or  justified  on  his  account.  He 
gives  them  food  and  raiment  and  supplies  their  wants, 
while  they  are  in  a  state  of  nature ;  and  not  only  so, 
he  gives  them  the  oilers  of  salvation,  and  takes  away 
their  stony  heart  and  gives  them  an  heart  of  flesh, 
while  they  are  under  the  condemnation  of  his  holy  law. 
These  great  and  invaluable  favours  he  bestows  upon 
them  before  they  are  united  to  Clirist;  and  before  they 
can  be  forgiven  or  justified  through  his  atoning  blood. 
They  must,  therefore,  be  bestowed  merely  in  consequence 
of  it.  And  if  God  can  bestow  any  other  favour,  c.rcc/?^ 
forgiveness,  upon  believers,  before  they  are  justified 
through  the  atonement  of  Christ;  then  after  they  are 
justified  through  his  atonement,  he  can  bestow^  any 
other  favour  upon  them,  e\CQ\ii  forgiveness^  merely  in 
consequence  of  it.  These  inferences  are  plain  and  un- 
deniable, because  they  are  drawn  from  a  plain  and  un- 
deniable fact. 

2.  It  is  a  plain  and  undeniable  fact ;  that  God  be- 
stows ten  thousand  favours  upon  the  non-elect,  who 
never  have  been,  and  never  will  be  forgiven  or  justifi- 
ed through  the  redemption  of  Christ.  The  children 
of  Israel  who  perisheJ  in  the  wilderness  were  highly 
favoured.  God  carried  them  through  the  Red  Sea,  fed 
them  with  bread  Irom  iieaven,  and  supplied  their  wants 
for  many  years;  but  ihey  abused  these  and  all  other 
favours.  They  were  s!iut  out  of  both  the  earthly  and 
heavenly  C;inaan.  Tliey  were  nev<^r  forgiven  or  justi- 
fied tltrouofh  the  blood  of  that  atonement  which  their 
eacrifices  typified.     And  from  this,  we  must  conclude, 


SERMON"    XIX.  313 

that  they  received  all  their  blessii)<^s,  not  on  the  ground^ 
hut  only  in  consequence  of  the  blood  which  Christ  shed 
on  the  cross. 

3.  It  is  agreeable  to  the  dictates  of  reason  and  scrip- 
ture to  suppose,  that  God  may  act  as  a  sovereign  in  be- 
stowing any  favours  upon  mankind,  except  forgiveness. 
This  favour  he  cannot  bestow,  in  a  way  of  sovereignty^ 
because  the  rectitude  of  his  government,  and  the  beau- 
ty of  his  vindictive  justice  must  be  displayed  in  forgiv- 
ing the  transgressors  of  his  law.  If  he  could  have 
consistently  forgiven  sinners  without  an  atonement,  in 
a  way  of  sovereignty,  he  might  have  saved  all  the  hu- 
man race,  in  this  plain  and  easy  way.  Why  then  did 
he  not  adopt  this  plan  of  salvation?  He  has  not  adopt- 
ed it;  and  no  reason  can  be  given  why  he  has  not 
adopted  it,  but  because  he  knew  that  nothing  but  an 
atonement  for  sin,  could  render  it  consistent  with  his 
vindictive  justice,  to  forgive  the  transgressors  of  his 
just  and  holy  law.  Accordingly,  he  gave  his  only  be- 
gotten and  dearly  beloved  son  to  sutler  and  die  on  the 
cross  in  the  room  of  sinners;  by  which  he  has  display- 
ed his  vindictive  justice  as  clearly  as  he  could  have 
done,  by  actually  inllicting  the  penalty  of  his  law  upon 
tlie  whole  human  race.  So  that  he  can  now  be  just  in 
justifying  all  penitent  believers,  through  the  vicarious 
death  and  suderings  of  the  Divine  Redeemer.  This 
plan  of  redemption  has  rendered  it  consistent  for  God 
to  grant  forgijcncss  to  all  true  believers  through  the 
hlood  of  Clirist;  and  to  grant  any  other  favour  to  them, 
and  to  the  rest  of  mankind,  as  an  act  of  mere  sovereign 
goodness.  Thus  it  appears,  that  God  can  and  does  be- 
stow innumerable  blessings  npon  both  believers  and 
unbelievers,  not  on  the  ground,  but  only  in  consequence 
of  the  atonement  of  Christ. 

Though  we  feel  satisfied,  lliat  \fe  have  established 
this  important  point;  yet  since  "an  opinion  has  gone 
forth,'"  that  we  have  not  established  it ;  there  seems 
to  he  a  propriety  in  saying  something  to  weaken,  if  not 
to  destroy  the  inlluence  of  that  vagrant  opinion,  which 
has  appeared  in  tiie  shape  of  a  formidable  objectioH. 
JO 


314  aERMON  XIX. 

Though  the  objector  concedes,  "  that  it  is  no  part  at 
his  s)stem  that  Christ  obeyed  in  our  room  to  supersede 
the  necessity  of  our  obedience,  as  he  suffered  in  our 
room  to  supersede  the  necessity  of  our  sutrerings :"  and 
though  he  still  further  concedes,  '•'-  that  we  are  not  re- 
wardcdi'or  t\vo  things  at  once,  (Christ's  obedience  and 
our  own)  but  ralher  that  two  persons  in  different  sen- 
ses are  rewarded  for  the  same  thing;"  yet  he  insists, 
that  we  are  rewarded  and  receive  every  blessing, 
whether  temporal,  spiritual,  or  eternal,  on  account  of 
ChrisCs  righteousJiess^  in  distinction  from  his  atonement. 
He  says  we  have  no  righteousness  of  our  own,  which 
satisfies  the  demands  of  the  law,  and  therefore  we  have 
no  righteousness  which  God  can  approve  and  reward, 
only  through  the  legal  reward  of  Christ's  perfect  right- 
eousness. But  who  ever  heard  of  a  legal  reward  before  ? 
It  is  a  solecism.  Mo  law,  human  nor  divine,  ever  pro- 
mises a  reward  to  those  wlio  obey  it.  The  Governour 
may  offer  a  large  reward  to  any  man  who  shall  appre- 
hend a  robber ;  but  this  offer  is  no  law,  because  it  has 
no  precept,  nor  penalty.  It  does  not  command  any 
man  to  go  after  and  apprehend  the  culprit,  nor  threat- 
en to  punish  him  if  he  neglect  it.  He  is  liable  only  to 
the  loss  of  the  reward,  which  is  no  punishment  at  all. 
And  it  is  equally  true,  that  no  divine  law  promises  a  re- 
ward to  the  obedient.  God  did  not  promise  (o  reward 
Adam,  if  he  should  perfectly  obey  the  law  of  Paradise. 
It  is  true,  there  may  be  a  federal  reward,  or  a  reward 
promised  to  the  fuitilment  of  certain  conditions  in  a 
mutual  covenant.  Such  a  reward  was  promised  to 
Christ,  if  he  fulfilled  the  conditions  of  the  covenant  of 
redemption;  and  such  a  reward  he  has  partly  receiv- 
ed, and  w  ill  fully  receive  at  the  consummation  of  all 
things.  But  this  is  no  legal  reirard.  The  notion  of  a 
legal  favour  or  reward,  is  altogether  unfounded  and  vi- 
sionary. No  reward  is  an  expression  of  distributive 
justice,  but  only  an  expression  of  discretionary  good- 
ness. This  our  Saviour  beautifully  illustrated  by  the 
conduct  of  a  master  and  the  conduct  of  an  househol- 
der.    '^  Which  of  you,''  he  says  to  his  hearers,  "  hav- 


SERMON    XIX.  315 

ing  a  servant  ploughing,  or  feeding  cattle,  will  say  unto 
him  by  and  by  when  he  is  come  from  the  field,  Go,  and 
sit  down  at  meat  ?  And  will  not  rather  say  unto  him, 
make  ready  wlierevvilh  I  may  sup,  and  gird  thyself,  and 
serve  me,  till  I  have  eaten  and  drunken;  and  aftewards 
tiiou  shall  eat  and  drink?  Doth  he  ikank  that  servant ; 
because  he  did  the  thJLJgs  that  were  commanded  liim? 
i  trow  not.  So  likewise  ye,  when  ye  shall  have  done 
all  those  things  which  th-g  commanded  you ^  say.  We  are 
unprofitable  servants:  We  have  done  that  which  was 
our  duty  to  do."  Here  Christ  discards  the  idea  of  a 
le^al  reward ui  the  most  pointed  terms.  And  in  the  pa- 
rable of  the  householder,  he  represents  a  reward  as 
being,  in  its  own  nature^  \ievieci\y  gratuitous.  The  para- 
ble is  this.  "An  householder  went  out  early  in  the 
morning  to  hire  labourers  into  his  vineyard.  And 
wfien  he  had  agreed  with  the  labourers  for  a  penny  a 
day,  he  sent  them  into  his  vineyard.  And  he  went  out 
about  the  third  hour,  and  saw  others  standing  idle-^ 
and  said  unto  them.  Go  ye  also  into  my  vineyard  ;  and 
whatsoever  is  right  I  will  give  you.  Again  he  went  out 
about  the  sixth  and  ninth  hour,  and  did  likewise.  And 
about  the  eleventh  hour  he  went  out  and  found  others 
standing  idle.  He  saith  unto  them,  Go  ye  also  into  the 
vineyard ;  and  whatsoever  is  right  that  shall  ye  receive. 
At  even  his  steward  calls  the  labourers,  and  gives 
thorn  tlioir  hire,  beginning  from  the  last  unto  the  first. 
And  when  they  came  that  were  hired  about  the  elev- 
enth hour,  they  received  every  man  a  peiu)y.  But 
when  the  first  came,  tlicy  supposed  that  tliey  should 
have  received  more;  and  they  likewise  received  every 
man  a  penny.  And  when  they  had  received  it  they 
murmured  against  the  good  man  of  the  house,  saying, 
these  last  have  wrought  but  one  hour,  and  thou  hast 
made  them  equal  unto  us,  who  have  borne  the  burden 
arxl  heat  »)f  the  day.  But  he  answered  one  of  them, 
and  said.  Friend,  I  do  thee  no  wrong;  didst  thou  not 
agree  witli  me  for  a  penny  ?  Take  that  thine  is,  and  go 
thy  vvay.  I  will  give  unto  this  last,  even  as  unto  thee. 
Is  it  not  lawful  for  me  to  do  what  I  will  with  my  own  ? 


316  SERMON  XIX. 

Is  thine  eye  evil  because  I  am  good?  So  the  last  shall 
be  first,  and  the  first  last :  for  many  be  called,  but  few 
chosen."  There  can  be  no  doubt,  that  this  parable 
was  designed  to  illustrate  the  absolute  sovereignty  of  GoiU 
in  bestowinfi^  both  temporal  and  eternal  rewards  upon 
mankind,  if  pardon  and  justification  both  signify  the 
same  as  foro-iveness  ;  and  if  believers  after  thev  are  for- 
given  stand  as  fair  to  be  rewarded,  as  if  they  were  inno- 
cent; then  we  may  safely  conchide,  that  believers  are 
forgiven  solely  through  the  atonement  of  Christ,  but 
are  rewarded  merely  in  consequence  of  his  atonement. 
Though  a  multitude  of  texts  have  been  heaped  together 
to  prove  the  contrary  of  this  conclusion,  yet  they  are 
all  perverted  and  misapplied,  being  construed  upon 
the  false  principle,  that  believers  are  rewarded  ihvou^\ 
the  medium  of  the  legcd  reward  of  Ciirist's  righteous- 
ness. The  objector  appears  to  be  more  of  a  super/t- 
cial  and  sophisticcd,  than  of  a  melnphysical  reasoner,  in 
arguing  from  a  false  principle^  against  plain  and  undeni- 
able facts. 

IMPROVEMENT. 

1.  If  God  the  Father  forgives  or  justifies  believers 
solely  through  the  redemption  or  atonement  of  Christ; 
then  it  is  easy  to  see  how  all  the  blessings  which  God 
has  ever  bestow  cd,  or  ever  will  bestow  upon  all  perci- 
pient creatures,  have  flowed  and  will  flow,  directly  or 
indirectly  through  the  medium  oi  Christ.  God  the  Fa- 
ther created  all  things  according  to  his  eternal  purpose^ 
which  he  purposed  in  Christ  Jesus  our  Lord.  His  plan  of 
redemption  comprized  all  creatures,  all  objects,  and 
all  events.  If  he  had  not  formed  this  great  and  com- 
prehensive design  of  redeeming  some  of  the  falleu 
race  of  man,  he  would  not  have  created  the  heavens 
,ind  the  earth,  nor  given  existence  to  any  rational  or  ir- 
rational beings.  The  whole  work  of  creation  was 
designed  to  be  subordinate  and  subservient  to  the  great 
work  of  redemption.  And  he  concerted  this  plan  in 
order  to  lay  a  foundation   to  bestow  the  largest  and 


SERMON     XIX.  317 

richest  favours  upon  the  whole  universe,  that  infinite 
wisdom,  power,  and  goodness  could  bestow.  Accor- 
dini>ly,  Christ  is  represented  as  the  medium  of  the  most 
perfect  union  and  blessedness  of  all  holy  beings  in  heav- 
en and  earth.  Tliis  the  apostle  teaches  both  in  his 
epistle  to  the  Ephesians  and  in  that  to  the  Colossians. 
To  the  Epliesians  he  writes,  "  Blessed  be  the  God  and 
Father  of  our  Lord  Jesus  Christ,  who  hath  blessed  us 
witii  all  spiritual  blessings  in  Christ:  according  as  he 
hath  chosen  us  in  hirn^  before  the  foundation  of  the 
world,  that  we  should  be  holy,  and  without  blame  be- 
fore him  in  love:  having  predestinated  us  to  the 
adoption  of  children  by  Jesus  Christ  to  himself,  ac- 
cording to  the  good  pleasure  of  his  will,  to  the  praise 
of  the  glory  of  his  grace,  wherein  he  hath  made  us  ac- 
cepted in  the  beloved  :  in  whom  we  have  redemption 
through  his  blood,  the  forgiveness  of  sins,  according  to 
the  riches  of  his  grace,  wherein  he  hath  abounded  to- 
wards us  in  all  wisdom  and  prudence,  having  made 
known  unto  us  the  mystery  of  liis  will,  according  to  his 
good  pleasure,  which  he  hath  purposed  in  himself: 
that  in  the  dispensation  of  the  fullness  of  times  he  might 
galher  together  in  one  all  things  both  irhich  are  in  heaven 
and  are  in  earth,  even  in  him.^''  Again  he  says  in  the 
same  epistle,  "  Unto  me,  who  am  less  than  the  least 
of  all  the  saints,  is  this  grace  given,  that  I  should 
preach  among  the  Gentiles  the  unsearchable  rich- 
es of  Christ;  and  to  make  all  men  see,  what  is 
the  fellowship  of  the  mystery,  which  from  the  be- 
ginning of  the  world  hath  been  hid  in  God,  who 
created  all  things  by  Jesus  Christ,  to  the  intent  that  now 
unto  the  principalities  and  powers  in  heavenly  places, 
might  be  known  by  the  church  the  manifold  wisdom  of 
God,  according  to  the  eternal  purpose  irhich  he  purposed  in 
Christ  Jesus  our  Lord.^''  And  to  the  Colossians  he  says, 
"Giving  thanks  unto  the  Father,  who  hath  made  us 
meet  to  be  partakers  of  the  inheritance  of  the  saints 
in  light;  who  hath  delivered  us  from  the  power  of 
darkness,  and  hath  translated  us  into  the  kingdom  of 
liis  dear  Son ;  in  whom  we   have  redemption  through  his 


318  SERMON    XJX. 

bloody  even  the  Jorgivenees  of  sins  ;  Who  is  the  image  of 
the  invisihlc  God,  the  first  born  of  every  creature  :  lor 
by  him  were  all  things  created  that  are  in  heaven,  and 
that  are  in  earth,  visible  and  invisible,  whether  they 
be  thrones,  or  dominions,  or  principalities,  or  powers: 
all  things  were  created  bij  him,  and  fur  him.''''  These  pas- 
sages clearly  show,  that  the  work  of  redemption  com- 
prizes all  the  works  of  creation,  as  means  or  subordinate 
causes  of  carrying  into  etFect  the  supreme  purpose  of 
God  to  save  sinners  through  the  death  and  mediation 
of  Christ.  Though  God  the  Father  intended  to  for- 
give or  justify  believers  only  on  account  of  the  mere 
atoning  blood  of  Christ;  yet  he  meant  that  all  his  in- 
telligent creatures  should  partake  more  or  less  of  the 
happy  consequences  of  his  mediatorial  work,  which  will 
augment  the  blessedness  of  heaven  forever.  There  is 
an  important  sense,  therefore,  in  which  it  is  true,  that 
all  the  temporal,  spiritual,  and  eternal  good  that  man- 
kind have  enjoyed  and  will  enjoy,  comes  to  them 
through  the  medium  of  Christ. 

2.  it  appears  from  what  has  been  said,  why  God 
cannot  forgive  or  justify  sinners  before  they  become 
believers.  While  the  elect  continue  in  the  state  of  na- 
ture, they  continue  in  the  stale  of  condemnation.  God 
cannot  become  reconciled  to  them,  before  they  become 
reconciled  to  him  and  the  way  of  salvation  through 
the  blood  of  Christ.  For  before  they  do  this,  they 
have  no  interest  in  his  atonement.  And  it  is  no  more 
consistent  with  the  vindictive  justice  of  God  to  par- 
don siiHiers  before  tliey  believe,  than  to  pardon  them 
without  an  atonemeiit.  Hence  we  find,  that  love,  re- 
pentance, and  faith  are  made  the  conditions  of  forgive- 
ness throughout  the  New  Testament.  To  deny  all  con- 
ditions of  justification  is  implicitly  to  deny,  that  believ- 
ers are  justified  entirely  through  tlie  atonement  of 
Christ.  The  foundation  of  justification  is  totally  dis- 
tinct frotn  the  conditions  of  it,  and  is  laid  in  Christ. 
"  Other  foundation  can  no  man  lay,  than  that  is  liiitl, 
which  is  Jesus  Christ.''  \i  is  the  part  ol*  sinners,  not 
to  lay  the  Ibundatioji.  but  oidy  to   perform  the  condi- 


SERMON    XIK  3J9 

lions,  of  justification.  These  are  not  arbitrary,  but 
necessary  conditions.  'I'hey  must  exercise  love,  re- 
pentance, and  faith  in  order  to  become  united  to  Christ, 
and  to  receive  pardoning  mercy  through  his  atonement. 
God  can  grant  them  every  otiier  favour,  but  forgive- 
ness, before  tliey  embrace  the  gospel  and  become  be- 
lievers. 'J  his  he  cannot  grant,  nor  they  receive,  before 
they  become  reconciled  to  God,  renounce  all  self- 
righteousness,  and  are  willing  to  be  forgiven  through 
the  atonement  of  Christ  alone. 

.3.  It  appears  from  what  has  been  said,  that  both  An- 
tinomians  and  Arminians  have  run  into  equally  great, 
though  very  dillerent  errours,  respecting  the  true  scrip- 
tural doctrine  of  justification.  1  he  Antinomians  have 
supposed,  that  believers  are  justified  through  the 
atonement  of  Christ,  by  faith  alone,  without  the  deeds 
of  the  law.  From  these  just  and  scriptural  premises, 
they  have  drawn  a  very  unjust  and  unscriptural  con- 
clusion. Theysuppose,  that  believers  are  under  no  obli- 
gation to  perl'orm  good  works,  because  Christ  has  both 
snjfered  and  obeyed  in  their  room  and  stead,  so  that  their 
justification  and  salvation  do  not  in  the  least  depend 
upon  any  thing  they  can  do,  either  before,  or  after 
they  are  justified.  They  hold,  that  neither  good  works 
nor  bad  works,  can  promote,  or  prevent  the  salvation 
of  believers.  They  build  this  iiilse  and  dangerous 
opinion  upon  what  the  scripture  says  concerning  jus- 
tification by  faith  alone,  without  the  deeds  of  the  law. 
They  suppose,  that  justification  implies  not  only  tbr- 
giveness,  but  a  tilk  to  eternal  liib;  and  that  there  fs 
no  diflerence  between  God's  forgiving  and  rcivardinsr 
believers.  This  is  a  great  mibt.ike;  for  though  God 
forgives  believers  solely  on  account  of  the  atojwpient  of 
Christ;  yet  he  does  not  reward  tiiem  for  his  obedience,  * [) 
but  lor  their  own.  But  tlie  Arminians  deny  the  dis-  -3^' 
tinction  between  Q^i^iW  forgiving  and  rewarding  believ- 
ers, which  leads  them  into  an  rrronr  concerning  justi- 
fication, that  is  directly  opposite  to  the  Antinomian  er- 
rour.  They  snj)pose,  that  God  justifies.,  as  well  as  re- 
'mrf/i- believery.  for  ihcir  good  wor!:^.  '  They  allege    in 


320  SERMON    XIX. 

favour  of  tlieir  opinion,  llie  parable  of  tlie  talents,  the 
numerous  promises  which  God  has  given,  that  he  uili 
reward  good  men  lor  all  their  good  deeds,  and  the  re- 
presentation which  Christ  has  given  of  the  final  re- 
wards of  the  righteous  at  the  last  day.  Now,  it  is 
easy  to  see,  that  both  Arminians  and  Antinomians  are 
really  erroneous  in  their  respective  opinions  concern- 
ing the  doctrine  of  justification ;  and  it  is  no  less  easy 
to  perceive  what  has  led  them  into  their  difierent  er- 
rours.  They  have  both  overlooked  the  plain  and  im- 
portant distinction  between  the  around  of  God's  for- 
irivina:  believers  and  the  (ground  of  his  racardim;  them. 
He  forgives  them  solely  on  the  ground  of  Christ's  aionc- 
ment^  but  he  rewards  them  solely  on  the  ground  of  their  own 
good  works.  It  is  impossible  to  maintain  the  true 
scriptural  doctrine  of  justification  by  iaith  alone,  and 
at  the  same  time,  steer  clear  of  the  Antinomian  errour 
on  the  one  hand,  and  the  Arminian  errour  on  the  other, 
without  making  this  distinction.  Those  who  have  de- 
nied, that  believers  are  rewarded  for  their  own  good 
works.,  have  often  attempted  it,  but  without  success. 
Some  have  said,  that  though  believers  are  fo?givcn  or 
justified  solely  on  the  ground  of  Christ's  atonement,  yet 
they  are  rewarded  solely  on  the  ground  of  his  imputed 
righteousness  or  obedience.  And  it  has  been  said  of 
late,  that  though  believers  are  forgiven  or  justifcdso\e]y 
on  the  ground  oi'  Christ's  atonement,  yet  they  are  reward- 
ed solely  on  the  ground  of  his  legal,  not  imputed  right- 
eousness or  obedience.  But  this  and  every  other  way, 
which  has  been  devised  to  reconcile  the  justification  of 
believers  wholly  on  account  of  the  atonement  of  Christ, 
with  the  numerous  and  express  promises  of  God,  to  re- 
ward them  entirely  on  account  of  their  own  obedience  or 
good  works,  is  clogged  with  gravelling  dilficulties.  For. 
if  they  are  rewarded,  as  well  as  pardoned  for  Christ's 
sake,  why  arc  they  not  to  be  rewarded  equally.'^  Or  if 
they  are  to  be  rewarded  tor  C'hrist's  sake,  why  are  they 
not  promised  to  be  rewarded  for  Christ's  sake,  instead 
of  their  own,  as  they  are  promised  to  he  pardoned  for 
Christ's  sake,  and  not  for  their  own.*'     Or  if  they  are 


SERMON  XIX.  321 

to  be  rewarded  for  Christ's  sake,  why  are  they  not  re- 
quired lo  perform  certain  conditions  in  order  to  be  re- 
warded ibr  Christ's  sake,,  as  well  as  required  to  per- 
form certain  conditions  in  order  to  be  pardoned  for 
Chrisfs  sake  ?  These  questions  cannot  be  answered, 
on  the  supposition,  that  they  are  to  he  rewarded,  as  vvell 
as  pardoned^  on  Christ's  account.  But  the  doctrine  of 
forgiveness  and  the  doctrine  of  rewards^  as  stated  in 
the  new  testament,  are  perfectly  consistent  and  plainly 
intelligible,  though  Antinomians  and  Arminians,  and 
others  have  blended,  confused,  and  perplexed  them. 

Finally,  it  appears  from  what  has  been  said,  that  it 
is  of  great  importance  to  understand  the  true  scriptu- 
ral doctrine  of  justification,  by  faith  alone  without  the 
deeds  of  the  law.  Luther  considered  the  doctrine  as 
one  of  the  most  essential  doctrines  of  the  gospel.  He 
wrote  as  well  as  preached  more  upon  this,  than  any 
doctrine.  He  called  it,  articulns  stantis^velcadentis  eccle- 
si(B ;  the  doctrine  upon  which  the  church  must  either 
stand,  or  fall.  It  is  the  only  solid  ground  upon  which 
men  can  safely  build  their  hopes  of  escaping  the  wrath 
to  come,  and  obtaining  eternal  life.  If  the  proper  dis- 
tinction between  the  ground  of  forgiveness  and  tne 
ground  of  rewards  were  clearly  understood  and  believed, 
ministers  would  not  direct  impenitent,  inquiring  sin- 
ners to  go  to  Christ,  as  they  are^  for  a  neic  heart.,  instead 
of  going  to  him  {ov  pardoning  mercy,  which  is  contrary 
to  the  direction  of  Christ  and  the  apostles.  The  in- 
spired writers  uniformly  direct  sinners  to  repent  and 
believe  the  gospel,  before  they  can  expect  to  be  par- 
doned   and  justified    through  the  atonement  of  Christ. 

It  is  the  proper  official  work  of  Christ  [.o  forgive  sins, 
but  not  to  change  the  heart;  which  is  the  proper  olHce 
of  the  Holy  Spirit.  There  is  but  one  proper  mode  of 
directing  impenitent,  inquiring  sinners,  and  that  is  to 
direct  them  to  love  God.  repent  of  sin,  and  believe  in 
Christ,  in  order  to  be  forgiven,  pardoned,  or  justified 
in  the  sight  of  God.  (iod  has  made  no  promises  to 
the  impenitent  and  unbelieving,  that  he  wil'  give  them 
a  new  hearty  but  he  has  abundantly  promised  to  forgive 
41 


322  SERMON    XIX. 

all  penitent  believing,  returning  sinner?.  To  exlioft 
sinners  to  go  to  Christ  for  a  new  heart,  has  a  direct 
tendency  to  prevent  them  from  going  to  him  for  pardon 
and  justification;  for  they  will  think  that  their  going 
to  Christ  for  a  new  heart  is  doing  their  duly,  for  which 
they  ought  to  be  justified,  independently  of  the  atone- 
ment of  Christ.  They  arc  naturally  self-righteous, 
and  self  righteousness  is  incompatible  with  saving 
faith.  A  mistake  with  respect  to  the  sole  foundation 
of  justification  before  God,  is  not  only  a  common,  but 
a  dangerous  mistake.  There  is  reason  to  fear  that  it 
has  proved  the  eternal  ruin  of  many,  who  have  had 
a  zeal  of  God,  but  not  according  to  knowledge. 


SERMON  XX. 

HOLY    OBEDIENCE    THE    ONLY    TITLE    TO    ETERNAL    LIFE. 

LUKE  X.  27,  28. 

'*  And  he  answering,  said,  thou  shalt  love  the  Lord  thy  God,  with 
all  thy  heart ;  and  with  all  thy  soul,  and  with  all  thy  strength,  and  with 
all  thy  mind ;  and  thy  neighbour  as  thyself.  And  he  said  unto  liiin^ 
thou   hast  answered  right:  this  do  and  thou  sfuxlt  live^ 

Our  Saviour  was  a  teacher  sent  from  God,  and  he 
improved  all  proper  seasons  and  opportunities  oi 
preaching  and  discoursing  upon  rehgious  subjects.  As 
he  taught  very  important  and  interesting  truths,  in  a 
very  easy,  plain,  and  familiar  manner,  the  common  peo- 
ple heard  him  gladly  ;  but  the  more  learned  Jewish  in- 
structors thought  they  knew  too  much  about  their  laws 
and  religion  to  need  any  instruction  from  him,  and 
therefore  never  sought  to  hear  him  preach  or  converse, 
in  order  to  learn,  but  only  to  raise  objections,  or  put 
puzzling  questions.  While  he  was  conversing  upon 
the  solemn  subject  of  divine  sovereignty,  "  Behold,  a 
certain  lawyer,"  or  Jewish  teacher,  "  stood  up,  and 
tempted  \i\m^  saying,  Master,  what  shall  1  do  to  inherit 
eternal  life .'"'  Though  Christ  knew  his  sinister  motive 
in  asking  this  question;  yet,  as  it  was  a  serious  and  in- 
teresting question,  he  gave  a  direct,  plain,  and  serious 
reply  to  it.  '•  He  said  unto  him,  what  is  written  in  the 
law?  How  readest  thou?"  This  was  a  proper  reply 
to  one  who  was  a  professed  teacher  of  the  law,  and  at 
the  same  time  constrained  him  to  answer  his  own  ques- 
tion. "  And  he  answering  said.  Thou  shalt  love  the 
Lord  thy  God  with  all  thy  heart,  and  with  all  thy  soul, 
and  with  all  thy  strength,  and  with  all  thy  mind;  and 
thy  neighbour  as  thyself."     Christ  then  addressed  him 


3S34  SERMON  XX. 

in  the  best  manner  to  carry  conviction  to  his  confid- 
ence. '*  And  he  said  unto  him,  Tiiou  hast  answered 
right :  this  do^  and  thou  shalt  live,"  or  have  eternal 
life.  This  is  a  plain  and  positive  declaration,  which 
places  before  us  the  following  sentiment ; 

That  God  promises  eternal  life  to  all  who  obey  his 
commands.     I  shall  show, 

1.  What  is  implied  in  obeying  God's  commands; 

n.  Show  that  God  does  promise  eternal  life  to  all 
who  obey  his  commands ;  And, 

III.  Show  why  he  promises  eternal  life   to   all  who 
obey  his  commands. 

I.  I  am  to  show  what  is  implied  in  obeying  God's 
commands.  It  is  easy  to  see  in  what  obedience  to  the 
divine  commands  consists.  It  must  consist  in  doing 
what  the  commands  of  God  require.  The  two  great 
commands  of  the  law  require  love  to  God  and  love  to 
man.  And  to  exercise  this  love  is  to  obey  these  com- 
mands. So  Christ  asserts  in  the  text.  '"This  do," 
says  Christ  to  the  lawyers,  "  and  thou  shalt  live," 
Love  to  God  and  man  comprises  all  the  holy  and  gra- 
cious affections,  which  God  requires  in  any  of  his  holy 
precepts  or  commands.  So  Christ  told  another  law- 
yer, who  endeavoured  to  entangle  him  in  his  talk. 
"Master,  which  is  the  great  commandment  in  the  law.'' 
Jesus  said  unto  him.  Thou  shalt  love  the  Lord  thy 
God  with  all  thy  heart,  and  with  all  thy  soul,  and  with 
all  thy  mind.  This  is  the  first  and  great  command- 
ment. And  the  second  is  like  unto  it.  Thou  shalt  love 
thy  neighbour  as  thyself.  On  these  two  commands 
hang  all  the  law  and  the  prophets."  All  the  divine 
commands  are  of  the  same  nature,  and  require  tlie 
same  thing;  that  is,  love  to  God  and  man.  And  upon 
this  ground  the  apostle  asserts,  that  "/oi'c  is  the  fidjill- 
ing  of  the  law^  Love  is  obedience  to  every  command 
God  has  given  in  his  word.  The  reason  is,  love  is  the 
fruit  of  the  spirit,  and  comprises  every  species  of  holy 
affections.  Hence,  says  the  apostle,  *'  The  fruit  of  the 
spirit  is  love,"  from  which  flows  "joy,  peace,  long- 
suffering,  gentleness,  goodness,  faith,   and  meekness." 


SERMON     XX.  325 

Love  disposes  men  to  repent  of  sin,  to  believe  in  Christ, 
to  submit  to  providence,  to  do  justly,  to  love  mercy, 
and  walk  humbly  with  God.  Or  in  other  words,  it  dis- 
poses men  io  fed  and  ad'iu  all  cases,  agreeably  to  eve- 
ry divine  connnand.  The  least  exercise  of  true  love 
to  God  or  man  is  true  obedience;  and  the  constant  ex- 
ercise of  true  love  to  God  or  man,  is  perfect  obedience. 
Though  we  often  speak  of  internal  and  external  obe- 
dience ;  yet  strictly  speaking,  there  is  no  ground  for 
this  distinction,  because  all  true  obedience  is  f/i/erna/, 
and  coubists  in  the  exercise  of  love.  Mere  external con- 
formity  to  the  divine  commands,  is  no  obedience  at 
all  ;  and  has  nothing  virtuous  or  praiseworthy  in  it. 
There  is  no  virtue  or  obedience  in  external  conformity 
to  the  divine  commands,  even  when  it  flows  from  love; 
for  all  the  virtue  or  obedience,  in  that  case^  wholly  con- 
sists in  the  love  from  which  it  flows.  So  that  it  is  love, 
strictly  speaking,  which  fulfils  the  law,  and  is  the  es- 
sence of  all  true  obedience  to  the  divine  commands. 
I  now  proceed  to  show, 

II.  That  God  does  promise  eternal  life  to  all  who 
obey  his  commands,  or  exercise  those  holy  and  benev- 
olent atTections,  which  his  commands  require.  God 
has  always  promised  eternal  life  to  those  who  obey  his 
commands  both  in  the  old  testamemt  and  in  the  new. 
In  Leviticus  xviii.  5,  we  read,  "  Ye  shall  therefore  keep 
my  statutes  and  my  judgments,  which  if  a  man  do^  he  shall 
live  inthem^  In  Deuteronomy  xxxiii.  46,  47,  we  read, 
"  Set  your  hearts  unto  all  the  words  which  I  testify 
among  you  this  day — for  it  is  not  a  vain  thing  for  you ; 
because  it  is  your  life.''''  In  the  .30th  chapter  of  this  book, 
JVlosCs  says  to  Israel,  "Sec,  I  have  set  before  thee  this 
day,  life,  atid  good,  and  death,  and  evil ;  in  that  I  com- 
mand thee  this  day  to  love  the  Lord  thy  God,  to  walk 
in  his  ways,  and  to  keep  his  commandments,  and  his 
statutes,  and  his  judgments,  that  thou  mai/cst  //re."  Ne- 
hemiah  says  to  God  in  confessing  the  sins  of  his  peo- 
ple, "  They  hearkened  not  to  thy  commandments,  but 
sinned  against  thy  judgments,  which  if  a  man  do,  he 
shall  live  in  them."    God  says,  by  his  prophet  Ezekiel, 


326  SERMON    XX, 

"  If  the  wicked  will  turn  from  all  his  sins  that  he  hath 
committed,  and  keep  all  my  statutes,  and  do  that  which 
is  lawful  and  right,  he  shall  surely  live^  he  shall  not 
die.'"'  And  again  he  says,  by  the  same  proj)het,  "I 
gave  them  my  statutes,  and  shewed  them  my  judg- 
ments, which  if  a  man  do^  he  sludl  live  in  them.'''  David 
says,  "  The  Lord  is  nigh  unto  them  that  are  of  a  broken 
heart ;  and  saveth  such  as  be  of  a  contrite  spirit — a 
broken  and  contrite  spirit,  O  God,  thou  wilt  not  des- 
pise." God  himself  says,  "  Whoso  ofifereth  praise  glori- 
fieth  me  :  and  to  him  that  ordereth  his  conversaiion  ri^ht 
will  I  shew  the  salvation  of  God,"  And  again  he  says, 
"  Incline  your  ear,  and  come  unto  me  :  hear^  and  your 
soul  shall  hue.  And  I  will  make  an  everlasting  cove- 
nant with  you,  even  the  sure  mercies  of  David."  In 
the  new-testament,  we  find  the  same  promises  of  eter- 
nal life  made  to  all  who  internally  and  externally  obey 
the  divine  commands,  from  pure  and  holy  exercises  of 
the  heart.  Christ  declared  in  his  sermon  on  the  mount, 
"  Blessed  are  the  poor  in  spirit  :  for  theirs  is  the  king- 
dom of  heaven.  Blessed  are  they  that  mourn  :  for  they 
shall  be  comforted.  Blessed  are  the  meek  :  for  they 
shall  inherit  the  earth.  Blessed  are  they  who  do  hun- 
ger and  thirst  after  righteousness  :  for  they  shall  be  fill- 
ed. Blessed  are  the  merciful :  lor  they  shall  find  mercy. 
Blessed  are  the  pure  in  heart:  for  they  shall  see  God. 
Blessed  are  the  peace-makers  :  for  they  shall  be  called 
the  children  of  Gud."  Christ  promised  the  amiable 
young  man  in  the  gospel,  eternal  life,  if  he  would  obey 
the  divine  commands.  "  Behold,  one  came  and  said 
unto  him.  Good  Master,  what  good  thing  shall  I  do  that 
1  may  have  eternal  life.'*"  Christ  replied,  "If  thou  wilt 
enter  into  life,  keep  the  commandments."  And  he  re- 
peats the  declaration,  "If  thou  wilt  be  perfect,  go  and 
sell  that  thou  hast,  and  give  to  the  poor,  and  thou  shalt 
have  treasure  m  henven."  And  Christ  taught  this  same 
truth,  by  the  parab! .'  of  the  talents.  He  said  to  each  of 
the  two  faithful  and  obedient  servants,  ••  Enter  thou  into 
the  joy  of  thy  Lord."  Thus  it  clearly  appears  from  botli 
the  old  and  new-testament,  that  God  has  always  promis- 


SEPaMON  XX.  327 

etl  eternal  life  to  all  who  internally  and  externally  obcj 
his  commands.  Indeed,  the  whole  bible  is  full  ofprom- 
ises  of  eternal  life  to  all  who  internollij  exercise^  and  ex- 
tcrna/Ii/  express  that  love^  vhich  the  divine  law  requires. 

It  now  remains  to  show, 

III.  Why  God  promises  eternal  life  to  all  who  sin- 
cerely and  cordially  obey  his  commands. 

Here  it  may  be  proper  to  observe, 

1.  That  God  does  not  promise  eternal  life  to  all  who 
obey  his  commands,  because  their  sincere  and  cordial 
obedience  atones  for  their  sin,  and  lays  a  foundation  for 
pardon,  for  forg;iveness,  or  justification  in  the  sight  of 
God.  After  men  have  once  sinned,  their  future  obedi- 
ence can  make  no  atonement  for  past  transgression. 
Perfect  obedience  is  their  constant  and  indispensable 
duty.  So  that  they  can  never  do  any  thing  more  than 
their  duty.  If  they  sincerely  repent,  and  reform,  and 
love  God  perfectly  after  they  have  sinned,  neither  their 
repentance,  nor  reformation,  nor  their  perfect  love  to 
God,  can  have  the  least  tendency  to  atone  for  their 
past  disobedience.  They  still  deserve  to  be  punished 
with  eternal  death,  which  the  divine  law  threatens  for 
the  least  transgression ;  and  God  cannot  forgive  the 
least  sin  consistently  with  his  vindictive  justice,  with- 
out an  atonement  made  for  it,  by  the  sufferings  of  one 
who  is  not  a  transgressor.  Accordingly,  we  find  that 
God  never  has  pardoned,  forgiven,  or  justified  sinners 
on  account  of  their  own  obedience.,  but  only  on  account  of 
the  atonement  for  sin,  which  Christ  made  by  his  sufTer- 
ings  and  death  on  the  cross.  God  did  not  pardon,  for- 
give, or  justify  sinners,  after  the  first  apostacy,  on  ac- 
count of  their  repentance,  reformation,  or  obedience; 
but  only  by  faith  in  the  Lamb  of  God,  who  was  typified 
by  the  vicarious  sacrifices  appointed  immediately  after 
the  first  transgression  of  Adam.  Adam  offered  sacri- 
fices, Abel  oflcred  sacrifices,  Noah  offered  sacrifices, 
Abraham,  Isaac,  Jacob  and  Job  offered  sacrifices  before 
the  Mosaick  dispensation  ;  and  after  that,  sacrifices 
were  renewedly  enjoined  upon  all  the  people  of  God, 
until  Christ  oflcrcd  his  own  body  on  the  cross  as  a  sac- 


328  8ERM0N    XX. 

rifice  for  sin.  It  was  by  faith  in  these  sacrifices,  which 
before  and  under  the  Mosaick  dispensation  typified  the 
atonement  of  Christ,  that  men  were  pardoned,  forgiven, 
or  justified,  and  not  by  their  love,  repentance,  or  obe- 
dience. We  are  expressly  told,  that  Abel  was  a  be- 
liever, Enoch  was  a  believer,  Noah  was  a  believer, 
Abraham  was  a  believer,  and  all  the  patriarchs  were 
believers.  For  it  is  said,  ''Tliese  all  died  in  faith, 
not  having  received  the  promises^  but  having  seen  them 
afar  off,  and  were  persuaded  of  them,  and  embraced 
them."  These  promises  respected  the  coming  and 
death  of  Christ,  the  Messiah,  whose  death  was  typified 
by  the  vicarious  sacrifices  that  were  appointed  to  make 
atonement  for  sin.  God  first  promised  to  Adam,  that 
the  seed  of  the  woman  should  bruise  the  serpent's  head. 
He  next  promised  to  Abraham,  that  in  his  seed  all  the 
families  of  the  earth  should  be  blessed;  and  that  seed, 
the  apostle  tells  us,  was  Christ.  Moses  foretold,  that 
Shiloh  should  come.  Isaiah  foretold,  that  Christ  should 
pour  out  his  soul  unto  death,  and  make  his  soul  an  of- 
fering for  sin.  Daniel  foretold,  that  Messiah  should  be 
cut  off,  but  not  for  himself.  The  gospel  was  symbolic- 
ally preached  to  Adam,  to  Abraham,  and  to  all  under 
the  law,  by  the  vicarious  sacrifices,  which  typified 
Christ  as  a  suffering  Saviour.  And  it  was  by  faith  in  a 
Saviour  to  come,  that  all  true  penitents  were  pardoned, 
forgiven,  or  justified;  and  not  by  their  own  obedience 
or  righteousness.  The  apostle  Paul  takes  a  great  deal 
of  pains  to  show  that  men  were  pardoned  or  justified 
by  faith,  on  the  ground  of  Christ's  atonement,  before 
the  gospel  dispensation,  as  well  as  after  it.  To  the  Ro- 
mans he  says,  "  Now  we  know  that  what  things  soever 
the  law  saith,  it  saith  to  them  that  are  under  the  law  : 
that  every  mouth  may  be  stopped,  and  all  the  world 
may  become  guilty  before  God.  Therefore,  by  the 
deeds  of  the  law  there  shall  no  flesh  be  justified  in  his 
sight,  (or  by  the  law  is  the  knowledge  of  sin."  After 
this,  he  asks,  "  Where  is  boasting  then  }  It  is  excluded. 
By  what  law  ?  OUvnrJcs  ?  Nay  :  but  by  the  law  of/a///i." 
Therefore,  we  conclude  that  a  man  is  justified  by  faith 


SERMON    Xt.  ^29 

without  the  deeds  ot"  the  law."  To  this  doctrine  the 
apostle  knew  that  the  Jews,  who  rehed  on  their  obe- 
dience or  good  works  lor  justification,  would  be  ready 
to  object,  and  say,  why  was  not  this  doctrine  of  justifi- 
cation by  faith  alone,  taught  before  the  gospel  dispen- 
sation, if  it  were  true  ?  He  implicitly  says  it  was  taught 
even  before  the  Mosaick  as  well  as  Christian  dispensa- 
tion. "What  shall  we  then  say,  that  Abraham  our 
father,  as  pertaining  to  the  flesh,  hath  found  ?  For  if 
Abraham  were  justified  by  works,  he  hath  whereof  to 
glory,  but  not  before  God.  For  what  saith  the  scrip- 
ture ?  Abraham  believed  God,  and  it  was  counted  to  him 
for  righteousness."  As  Abraham,  who  lived  before  the 
law,  was  not  justified  by  works,  so  those  who  lived 
under  the  law,  were  not  justified  by  obedience.  So  the 
apostle  expressly  tells  the  Jews.  "  Be  it  known  unto 
you,  therefore,  men  and  brethren,  that  through  this  man 
is  preached  unto  you  the  forgiveness  of  sins :  and  by 
him  all  that  believe  are  justified  from  all  things,  from 
which  ye  could  not  be  justified  by  the  law  of  Moses." 
And  again  he  says,  "  I  do  not  frustrate  the  grace  of 
God  :  for  if  righteousness  come  by  the  law,  then  Christ 
is  dead  in  vain."  Thus  it  appears,  that  God  does  not 
promise  eternal  life  to  those  who  obey  his  lUommands, 
because  their  obedience  atones  for  their  sins,  and  lays 
a  foundation  for  their  pardon,  forgiveness,  or  justifica- 
tion.    Nor; 

2.  Does  God  promise  eternal  life  to  those  who  obey 
him,  because  their  obedience  merits  eternal  life. 
Though  obedience  to  the  divine  commands  is  really 
virtuous  and  intrinsically  esccellmt ;  yet  it  is  not  merito- 
rious. The  obedience  of  a  creature  can  lay  no  obliga- 
tion upon  his  creator.  Men  are  the  servants  of  God, 
and  in  that  character  they  cannot  merit  any  good,  by 
their  obedience  to  their  divine  master.  This,  Christ 
beautifully  illustrated  in  a  discourse  with  his  disciples. 
"  Which  of  you  having  a  servant  ploughing,  or  feeding 
cattle,  will  say  unto  him  by  and  by  when  he  has  come 
from  the  field,  go  and  sit  down  at  meat  ?  And  will  not 
rather  say  unto  him,  make  ready  wherewith  I  may  sup, 
and  gird  thyself,  and  serve  me,  till  I  have  eaten  and 
42 


330  SERMON    XX. 

drunken,   and  afterward  thou  shalt  cat   and   drink? 
Doth  he  thank  that  servant,  because  he  did  the  things 
that  were  commanded  him?     1  trow  not.     So  likewise 
ye,  when  ye  shall  have  done  all  those  things  which  are 
commanded  you,  say,  we  are  unprofitable  serv aids:  we 
have  done  that  which  was  our  duty  to  do."     This  has 
always  been  the  feeling  of  all  penitent  and  obedient 
servants  of  God.     Jacob  acknowledged  before  God, 
"  I  am  not  worthy  of  the  least  of  all  the  mercies,  and  of 
all  the  truth,  which   thou   hast  shewed  unto  thy  ser- 
vant."    Isaiah  acknowledged  his  own  and  his  people's 
unworthiness.     "  We  are  all  as  an  unclean  thing,  and 
all  our  righteousnesses  are  as  filthy  rags."    The  church 
in  Jeremiah's  day  make  a  still  more  humble  acknow- 
ledgment of  their  unworthiness.     "  It  is  of  the  Lord's 
mercies  that  Ave  are  not  consumed,  because  his  com- 
passions fail  not."    The  penitent  prodigal  renounced  all 
claim  to  any  favour.     He  said,  "•  1  will  arise  and  go  to 
my  father,  and  will  say  unto  him,  Father,  1  have  sinned 
against  heaven,  and  before  thee,  and  am  no  more  wor- 
thy to  be  called  thy  son."     But  Paul  is  still  more  par* 
ticular  and  explicit,  in  renouncing  all  claim  to   favour 
on  account  of  his  own   righteousness  and  obedience. 
"If  any  m%n  thinketh  that  he  hath  whereof  he  might 
trust  in  the  flesh,  I  more :  circumcised  the  eighth  day, 
of  the  stock  of  Israel,  of  the  tribe  of  Benjamin,  an  He- 
brew of  the  Hebrews;  as  touching  the  law  a  Pharisee; 
concerning  zeal  persecuting  the  church  ;  touching  the 
righteousness  which  is  in  the  law,  blameless.  But  what 
things  were  gain  to  me,  those  1  counted  loss  for  Christ. 
Yea,  doubtless,  and  I  count  all  things  but  loss  for  the 
excellency  of  the  knowledge  of  Christ  Jesus  my  Lord, 
for  whom  1  have  suffered  the  loss  of  all  things,  and  do 
count  them  but  dung,  that  I  may  win  Christ,  and  be 
found  in  him,  not  having  my  own  righteousness,  which 
is  of  the  law,  but  that  which  is   through  i\\Q  faith  of 
Chr       the  righteousness  which  is  of  God  by  faith.''''  All 
true  Y    "'tents  feel  as    Paul  felt,  in   respect  to  obe- 
dience     They  know,  and  are  willing  to  acknowledge, 
that  they  cannot  merit  the  least  favour  at  the  hand  of 
God,  by  their  best  obedience  to  his  command?.     He 


SERMON    XX.  331 

does  not,  therefore,  promise  eternal  life  to  those  who 
obey  hitn,  because  their  obedience  merits  eternal  life. 
But  though  God  does  not  promise  eternal  life  to  those 
who  obey  nim,  because  their  obedience  atones  for  their 
sins,  nor  because  their  obedience  merits  any  favour  at 
his  hands ;  yet, 

3.  He  does   promise  eternal  life  to  them  because 
their  obedience  is  a  proper  ground,  reason,  or  condi- 
tion for  bestowing  upon  them  such  a  gracious  and  un- 
merited reward.     Though  their  obedience  to  his  com- 
mands  does  not  render  them  meritorious^  yet  it  does 
render  them  virtuous,  and  amiable,  and  worthy  oj'his  ap- 
probation ;  and  it  becomes  him,  as  a  being  ot  perfect 
rectitude   and  benevolence,  to  express  his  cordial  ap- 
probation of  their  cordial  obedience,  by  giving  them  a 
free,   gracious,   and   eternal    reward.     His  bestowing 
good  upon  the  ungodly  world,  is  no  expression  of  his 
approbation  of  their  character  and  conduct;  but  his 
bestowing  good  upon  them  that  be  good,  is  an  expres- 
sion of  his  approbation  of  their  goodness.     And  every 
expression  oi  his  approbation  of  their  duty  and  obedi- 
ence, is  in  the  strictest  sense,  a  real  and  proper  reward. 
Not  indeed  a  reward  o(  justice,  but  a  reward  o^ grace. 
"The  righteous    Lord   loveth   righteousness."      God 
loves  those  whom  he  has  pardoned,  forgiven,  or  justi- 
fied by  faith  through  the  atonement  of  Christ;  and  can 
consistently  express  his  approbation  of  their  love,  obe- 
dience, righteousness,    or  good  works,  by  rewarding 
them  witli  eternal  life.     Accordingly,  he  has  promised 
eternal  life  to  all  who  obey  his  commands,  as  an  ex- 
pression of  his  approbation  of  their  duty  and  obe- 
dience, which  is  really  a  great  and  gracious  reward.  But 
not  too  great  for  an  infinitely  gracious  God  to  bestow. 
So  the  apostle  viewed   the  matter.     "What  shall  we 
then   say  to  these  things  ?      If  God  be  for  us,   who 
can   be   against   us  ?     He   that  spared    not   his   own 
Son,  but  delivered   him   up   for  us  all,  how  shall  he  not 
with  him  also  freely  give  us  all  things?''''     All  things  in- 
clude eternal  life.     And  so  the  apostle  explains  it  in  a 
parallel  passage.     He  says  to  the  same  believers,  "  But 
beinsf  now  made  free  from  sin,  and  become  servants  to 


332  SERMON    XX. 

God.,  ye  have  your  fruit  unto  holiness  and  the  end  ever- 
lasting life..    For  the  wages  of  sin  is  death;  but  the  gift 
of  God  is  eternal  hfe,  through  Jesus  Christ  our  Lord." 
Eternal  life  is  2i  gift  of  grace,  or  a  reward  of  grace,  as 
really  as  death  is  the  wages  or  reward  of  sin.     All  the 
good  that  God  bestows  upon  good  men,  either  in  this 
life,  or  the  life  to  come,  he  bestows  as  an  expression  of 
his  approbation  of  their  obedience,  or  good  works, 
which  is  a  gracious  reward.     It  was  a  proverb  in  Israel, 
that  "  to  him  that  soweth  righteousness  shall  be  a  sure 
reward.'^     And  it  is  not  strange  that  this  should  be  a 
proverb  in  Israel;  for  all  the  promises  of  good,  which 
God  made  to  that  people  were  promises  of  a  gracious 
reward  for  their   obedience.     Hence   David   says  to 
God,  "in  keeping  thy  commandments  is  great  reward." 
Christ  abundantly  taught  the  same  doctrine  of  eternal 
rewards  for  obedience.     He  says  to  those  who  pa- 
tiently endure  reproach,  "Rejoice  and  be  exceeding 
glad  :  for  great  is  your  reward   in  heaven.''     He  says, 
"  Whosoever  shall   give  to  drink  unto  one  of  these 
little  ones  a  cup  of  cold  water  only,  in  the  name  of  a 
disciple,  verily  I  say  unto  you  he  shall  in  no  wise  lose 
his  reward."     He  says  to  every  one  that  exercises  true 
self-denial,  "  he  shall  receive  an  hundred  fold  in  this 
world,  and  in  the  world  to  come  eternal  life.^''     He  said 
to  each  of  the  servants  that  properly  improved  their 
talents,  " Well  done,    good  and  faithful  servant;  thou 
hast  been  faithful  over  a  few  things,  I  will  make  thee 
ruler   over  many   things :  enter  thou  into  the  joy  ofthrj 
Lord.''''     And  he  says,  when  he  shall  come  to  judge  the 
world  at  the  last  day,  he  will  reward  the  righteous /or 
their  good  deeds ^  with  life  eternal,  aud  the  wicked  for 
their  evil  deeds,  with  everlasting  punishment.     Thus  it 
appears,  that  God  does  promise  eternal  life  to  all  who 
love  and  obey  him  with  all  their  hearts,  not  because 
their  obedience  atones  for  their  sins  and  lays  a  founda- 
tion for  their  pardon,  forgiveness,  or  justification,  nor 
because   their  obedience    merits   any  favour  at    his 
hands,  but   because  it  becomes  him  to  express  his  ap- 
probation of  their  obedience  and  good  works,  by  a 
free,  gracious,  unmerited,  and  eternal  reward. 


SERMON    XS.  33i3 


IMPROVEMENT. 

1.  It  appears  from  what  has  been  said,  that  there  is 
a  wide  and  essential  diilereiice  between  the  ground  ot 
God's  paidonuig,  forgiving,  or  justifying  men,  and 
the  ground  upon  which  he  rewards  them  with  eternal 
life.  It  f'ppears  from  both  the  Old  and  New  Testa- 
ment, that  Uod  pardons,  forgives,  or  justifies  sinners  ex- 
clusively upon  the  p;round  of  the  atonement  for  sin, 
wlfich  Christ  made  by  his  sufferings  and  death  on  the 
cross.  He  pardons  or  justifies  them  freely  by  his 
grace,  through  the  redemption  that  is  in  Christ  Jesus, 
without  paying  the  least  respect  to  their  love,  peni- 
tence, obedience  or  good  works.  Though  he  can  give 
men  many  other  good  things  in  a  way  of  sovereignty; 
yet  he  cannot  consistently  pardon  or  justify  them  upon 
any  other  ground,  than  the  atoneme?if  of  Christ.  But 
after  he  has  pardoned  or  justified  them,  he  can  con- 
S'stenlly  bestow  upon  them  both  temporal  and  eternal 
favours,  on  the  ground  of  their  gracious  affections  and 
cordial  obedience.  The  ground,  therefore,  upon 
which  God  pardons  or  forgives  men,  is  totally  different 
from  the  ground  upon  which  he  rewards  them  with 
eternal  life.  This  distinction  runs  through  the  bible, 
but  is  most  plaiidy  asserted,  illustrated  and  proved,  by 
the  inspired  writers  of  the  New  Testament.  Paul  took 
a  great  deal  of  pains  to  enlighten  both  Jew  s  and  Gen- 
tiles upon  this  subject,  and  to  convince  them,  that  the 
atonement  of  Christ  is  the  sole  ground  of  pardon  or 
justification,  exclusive  of  the  deeds  of  the  law,  or  anj 
good  works.  It  appears  to  have  been  his  main  object 
in  writing  his  epistle  to  the  Romans,  to  the  Galatians, 
and  to  the  Hebrews,  to  show  that  Christ  died  a  vicari- 
ous sacrifice,  that  his  vicarious  suderings  and  death 
made  an  atonement  for  the  sins  of  all  mankind;  and 
that  God  pardons,  forgives,  or  justifies  men  solely  on 
account  of  his  atonement,  without  regard  to  any  work 
of  righteousness  that  they  do  or  <^n  do ;  while  at  the 


334  SjiRMON    XX. 

same  time,  he  taught  all  true  believers,  that  God  pro- 
mised to  reward  them  for  all  their  benevolence,  self- 
denial,  patience,  submission,  and  every  act  of  cordial 
obedience  to  his  command.  But  he  never  intimated 
that  God  would  reward  them  for  Christ's  making 
atonement,  or  for  their  making  atonement.  For  they 
never  did  or  could  make  atonement,  and  consequently 
they  never  merited  a  reward  for  making  atonement ; 
and  as  Christ  stood  alone,  and  no  one  with  him  in  ma- 
king atonement,  they  did  not  deserve  to  be  rewarded 
for  what  he  voluntarily  did  and  suffered.  Though  it  is 
true,  that  he  deserved  to  be  rewarded  for  making- 
atonement.  Accordingly,  God  promised  to  reward 
him,  and  has  rewarded,  and  continues  to  reward  him, 
by  giving  him  those  for  whom  he  intentionally  suffered 
and  whom  he  died  to  save.  It  hence  clearly  follows, 
that  if  men  are  to  be  rewarded  for  any  thing,  they  are 
to  be  rewarded  for  their  cordial  obedience  to  the  divine 
commands.  And  it  is  proper,  that  God  should  approve 
of  their  free,  voluntary  acts  of  obedience,  and  give 
them  a  gracious,  unmerited,  and  eternal  reward,  as  he 
has  abundantly  promised  in  his  w  ord. 

2.  It  appears  from  what  has  been  said,  that  men 
were  forgiven,  pardoned,  or  justified  under  the  Old 
Testament,  on  the  same  ground  that  men  are  under 
the  New.  We  know  that  men  are  now  pardoned  or 
JQstificd  on  the  sole  ground  of  the  atonement  of  Christ. 
The  apostle  expressly  declares,  that  ''God  justifies 
men  freely  by  his  grace,  through  tlje  redemption  that 
is  in  Jesus  Christ."  And  it  appears  from  what  has 
been  said,  that  he  justified  or  pardoned  men  under  the 
Old  Testament,  on  the  same  ground.  Though  he  pro- 
mised eternal  life  to  all  who  obeyed  his  commands; 
yet  he  did  not  promise  to  pardon  or  justify  them  for 
their  obedience,  or  good  works.  For  he  taught  them 
to  offer  vicarious  sacrifices,  which  typified  the  atone- 
ment of  Christ,  for  which  alone  he  pardoned  or  forgave 
their  sins.  And  this  demonstrates,  that  they  were  par- 
doned or  forgiven  on  some  other  ground  than  their 
obedience  to  the  divine  commands  ;  for  if  they  were  par- 


SERMON    XX.  335 

doned  for  their  obedience  alone,  there  was  no  occasion 
for  their  oflering  yearly  and  every  day  sacrifices,  which 
were  expressly  said  to  be  offered  to  make  atonement 
tor  their  sins.  That  those  sacrifices  were  typical  of 
the  atonement  which  Christ  was  to  make  by  his  suffer- 
ings and  death  on  the  cross,  the  apostle  has  clearly 
proved  in  his  epistle  to  the  Hebrews.  And  there  is 
no  doubt  but  that  the  penitent  Jews  viewed  them  in 
that  light,  and  exercised  faith  in  the  promised  Messiah. 
This  is  confirmed  by  what  the  apostle  says  concerning 
the  unbelieving  Israelites  who  perished  in  the  wilder- 
ness. ''  Take  heed,  brethren,  lest  there  be  in  any  of 
you  an  evil  heart  of  unbelief,  in  departing  from  the  liv- 
ing God.  For  some,  when  they  had  heard,  did  pro- 
voke; howbeit,  not  all  that  came  out  of  Egypt  by 
Moses.  But  witli  whom  was  he  grieved  forty  years  ? 
was  it  not  with  them  that  had  sinned,  whose  carcasses 
fell  in  the  wilderness?  And  to  whom  sware  he,  that 
they  should  not  enter  into  his  rest,  but  to  them  that 
believed  not  ?  So  vvc  see  that  they  could  not  enter 
in  because  of  unbelief.  Let  us  therefore  fear,  lest 
a  promise  being  left  us  of  entering  into  his  rest, 
any  of  you  should  seem  to  come  short  of  it  For 
unt-o  us  was  the  gospel  preached,  as  well  as  unto  them: 
but  the  word  preached  did  not  profit  them,  not  being 
mixed  with  faith  in  them  that  heard  it."  Here  we  are 
told,  that  the  gospel  was  preached  under  the  Old  Tes- 
tament, and  that  some  believed  it,  while  others  re- 
jected it.  Those  that  believed  were  pardoned  and 
justified;  but  those  who  disbelieved  were  condemned 
and  destroyed.  Though  God  promised  eternal  life  to 
all  upon  the  ground  of  their  obedience,  yet  he  did  not 
promise  to  pardon  or  justify  them,  unless  they  cordially 
embraced  the  gospel  which  was  preached  to  them 
through  the  medium  of  the  vicarious  sacrifices,  which 
typified  the  atonement  of  Christ,  the  sole  ground  of 
pardon  and  justification.  All  that  ever  have  been  par- 
doned and  .justified,  under  either  the  Old  or  New  Tes- 
taments, have  boen  pardoned  and  justified  in  precisely 
the  same  way,  and  on  the  same  ground.     Though  men 


336  SERMON    XX. 

have  been  rewarded  for  their  obedience  and  good 
works,  yet  they  have  never  been  pardoned  or  justified 
on  any  other  ground  than  the  atonement  oi"  Christ. 

3.  It  appears  from  what  has  been  said,  that  the  So- 
cinians  maintain  a  great  and  fatal  errour.  They  sup- 
pose, that  Christ  was  a  mere  man,  and  did  not  suff<?r 
and  die  as  a  vicarious  sacrifice,  to  make  atonement  for 
sin.  Of  course  they  maintain,  that  men  are  pardoned 
and  accepted  in  the  sight  of  God  on  account  of  their 
obedience  or  good  works.  This  they  endeavour  to 
prove  by  two  principal  arguments.  One  is,  that  God 
is  morally  obliged  to  pardon  sinners  on  account  of 
their  repentance  and  obedience.  And  the  other  is, 
that  God  did  actually  pardon  sinners  under  the  Old 
Testament  on  account  of  their  repentance  and  obe- 
dience, without  any  atonement.  This  they  infer  from 
his  promising  eternal  life  to  all  who  obeyed  his  com- 
mands. But  this  argument  is  fully  refuted,  by  the  vica- 
rious sacrifices  for  sin,  which  God  required  all  men, 
from  Adam  to  Moses,  to  offer;  which,  if  they  had  any 
meaning,  typified  the  atonement  of  Christ,  without 
which  there  is  no  remission  of  sin.  To  deny  the  doc- 
trine of  atonement,  through  the  vicarious  death  and 
sufferings  of  Christ,  is  contrary  to  the  whole  current  of 
scripture;  and  subversive  of  the  whole  gospel,  which 
has  always  been  preached  from  Adam  to  this  day. 

4.  This  subject  teaches  us,  that  the  doctrine  of  par- 
don or  justification  by  works,  is  an  unscriptural  and 
dangerous  one.  I  know  that  Arminians  do  not  choose 
to  say,  that  men  are  justified  for  their  works,  as  be-ng 
meritorious,  and  laying  God  under  obligation,  in  point 
of  strict  justice,  to  pardon  and  save  them.  But  they 
are  willing  to  say,  that  God  does  graciously  forgive,  par- 
don and  justify  them  on  account  of  their  good  works. 
This  they  strenuously  maintain  in  opposition  to  the 
doctrine  of  justification  through  the  atonement  of  Christ 
alone.  It  is  easy  to  see  what  leads  them  into  this 
errour.  It  is  a  supposition,  that  God  pardons  men  upon 
the  same  ground  upon  which  he  rewards  them.  They 
plead  in  favour  of  their  opinion,  that  God  promises 


SERMON   XX.  337 

eternal  life  to  all  who  obey  his  commands,  and  that 
he  actually  rewards  men  for   their   obedience.     They 
instance  his  rewarding  the  two  servants,  who  faith- 
fully  employed    their  talents;    and   more   especially 
in  the  representation  that  Christ  gives  of  the  decision 
of  the  great  day,  when  he  says  he  will  bestow  eternal 
life  upon  the  righteous  for  their  good  deeds  of  charity 
and  mercy.     This  argument  looks  plausible,  but  is  en- 
tirely fallacious,  if  what  has  been  said   is  true,  that 
God  does  not  pardon  men  upon  the  same  ground,  upon 
which  he  rewards  them.     And  it  appears  from  the 
whole  current  of  scripture,  that  he  does  not.     It  is  only 
on  the  ground  of  Christ's  atonement,  that  he  does,  or 
can  pardon  sin.     But  he  can  and  does  reward  men,  in 
mercy^  for  their  obedience  and  good  works.     Though 
we  have  no  right  to  deny  the  premises  of  Arminians, 
yQi  we  have  a  right  to  deny  the  consequence  which 
they  draw  from  their  premises.     For  though  it  be  true, 
that  God  can  and  does  reward  men  for  their  obedience 
and  good  works,  yet  it  is  false,  that  he  pardons  or  jus- 
tifies them  for  any  thing  but  the  atonement  of  Christ. 
Their  false  doctrine  is  extremely  dangerous,  because 
it  directly  tends  to  lead  men  to  build  their  hopes  of 
pardon  and  salvation  upon  the  ground  of  self- righteous- 
ness, which  Christ  and  the  apostles  every  where  con- 
demn.    Self-righteousness    destroyed    the    Pharisees, 
and  well  nigh  ruined  Paul  himself     It  is  totally  incon- 
sistent with  depending  on  Christ  alone  for  salvation. 

/}.  In  the  view  of  this  subject,  we  may  easily  discover 
what  it  was  that  led  the  Jews  into  the  fatal  errour  of  ex- 
pecting to  be  saved  by  their  strict  observance  of  the 
various  precepts  and  commands  which  God  had  given 
them.  They  did  fall  into  this  dangerous  errour.  The 
Pharisee  tiiat  went  up  to  the  temple  to  pray  did ;  and 
Paul  did  before  his  conversion.  T'heir  errour  tvas  owino- 
to  their  ignorance.  They  had  lost  the  knowledge  of  the 
true  spirit,  meaning,  and  design  of  the  Mosaick  dispen- 
sation. They  made  no  distinction  between  the  moral 
law  and  the  ceremonial  law,  which  required  them  to 
ofler  those  sacrifices,  which  were  typical  of  Christ,  an4 
43 


338  SERMON    XX. 

pointed  out  the  ground  of  pardon  through  his  atone- 
ment.    They  observed  the  ceremonial  law  just  as  they 
observed  the  moral  law,  and  expected  to  be  pardoned 
and  saved  by  their  obedience  to  both,  without  faith  in 
Christ,   who   was   preached  to  them  by  tlie  vicarious 
sacrifices,  which  they  were  required  to  otTer,  to  make 
atonement  for  sin.     This  errour  Paul  embraced,  and 
supposed,  that  in  respect  to  the  law,  he  was  blameless. 
But  after  he  had  discovered  and  renounced  it  in  him- 
self, he  discovered  and  lamented  it   hi    his    Jewish 
brethren.     He  speaks  very  feelingly  and  tenderly  upon 
the  subject.     "  Brethren,  my  heart's  desire,  and  prayer 
to  God  for  Israel  is,  that  they  might  be  saved.     For  I 
bear  them  record,  that  they  have  a  zeal  of  God,  bui 
not  according  to  knowledge.     For  they  being  ignorayit  of 
God's  righteousness,  and  going  about  to  establish  their 
own  righteousness,  have  not  submitted  themselves  unto 
the  righteousness  of  God.     For  Christ  is   the  end  of 
the  law  for  righteousness  to  every  one  that  believeth. 
For  Moses  describeth  the  righteousness  which   is  of 
the  law.  That  the  man  who  doeth  those  things  shall  live 
by  them.     But  the  righteousness  w  hich  is  of  taith  speak- 
eth  on  this  wise — That  if  thou  shalt  confess  with  thy 
mouth  the  Lord  Jesus,  and  shalt  believe  in  thine  heart 
that  God  hath  raised  him  from  the  dead,  thou  shalt  be 
saved.   For  there  is  no  ditlerence  between  the  Jew  and 
the  Greek  :  for  the  same  Lord  over  all,  is  rich  unto  all 
that  call  upon  him.  For  whosoever  shall  call  upon  the 
name  of  the  Lord  shall  be  saved."     The  apostle  here 
lays  open  the  whole  cause  of  his  brethren's  expecting 
to  be  saved  by  their  own  righteousness,  or  obedience 
to  the  law  of  Moses.     It  was  owing  to  their  ignorance  of 
the  justice  of  God,  which  requires  an  atonement  as  the 
sole  ground  of  pardon  and  justification ;  to  their  igno- 
rance of  the  typical  sense  of  the  ceremonial  law,  which 
pointed  to  the  atonement  of  Christ;  diiid  to  their  ig7w- 
rance  of  the  ditlerence   between  the   ground  of  pardon 
and  ground  of  reward.     Their  false  teachers   had  ex- 
plained away  the  whole  spirit  and   design  of  the  Mo- 
jgajck  dispensation.     And  this  led  tijem  to  disbelieve 


SERMON    XX.  339 

and  reject  the    gospel    as   Christ    and    the  apostles 
preached  it,  in  consistency  with  all  the  laws  of  Moses. 
And  to  convince  those  who  vainly  imagined  that  the 
law  and  gospel  were  inconsistent  with  each  other,  the 
apostle  demands,  "  Is  the  law  then  against  the  promises 
oiGod  ?  God  forbid  :  for  if  there  had  been  a  law  given, 
which  could  have  given  life,  verily  righteousness  should 
Iiave  been  by  the  law.     But  the  scripture  hath  conclu- 
ded all  under  sin,  that  the  promise  by  faith  of  Jesus 
Christ  might  be  given  to  those  that  believe.     But  be- 
fore faith  came,  we  were  kept  under  the  law,  shut  up 
iHito  the  faith  which  should  afterwards  be  revealed. 
AV^herefbre  the   law   was  our  school-master^  to  bring  us  to 
Christ,  that  we  might  be  justified  hy  faiths     The  whole 
Mosaick  dispensation  was  designed  and  suited  to  lead 
men  to  the  knowledge  of  the  way  of  pardon  and  salva- 
tion, through  the  atonement  of  a  Saviour  to  come.    But 
the  Jewish  teachers,  through  ignorance,  perverted  and 
explained  away  the  spirit  and  design  of  the  Mosaick 
dispensation;  and  instead  of  showing  that  it  was  a 
school-master  to  teach  the  way  of  salvation  by  Christ, 
they  employed  \i  as  an  unanswerable  objection  against 
the  gospel.      And  many  besides  the  Jews  in  former 
times,  and  the  Socinians  in  modern  times,  have  been 
equally  ignorant  and  erroneous  in  respect  to  the  doc- 
trine of  justification  through  the  atonement  of  Christ 
alone., 

6.  We  may  justly  conclude  fi-om  what  has  been 
said,  that  though  believers  are  pardoned  or  for- 
given on  Christ's  account,  yet  they  are  not  reward- 
■ed  on  his  account.  It  is  generally  acknowledged 
by  Calvinistick  divines,  that  believers  are  pardoned  or 
forgiven  on  the  ground  of  Christ's  atonement;  but 
some  of  them  maintain,  that  they  are  rewarded  for  his 
obedience.  Or,  in  plainer  terms,  they  suppose,  that 
behevers  arc  rewarded  for  Christ's  obedience,  as 
really  as  they  are  forgiven  or  pardoned  for  his  atone- 
ment. This  appears  to  be  not  only  an  errour,  but  a  pal- 
y)ablc  absurdity.  We  can  see  a  good  reason,  w  hy  Cod 
should  pardon  or  forgive  behevers  solelv  for  Cliri^t*- 


340  SERMON    XX. 

sake,  or  entirely  on  the  ground  of  his  atonement,  which 
rendered  it  consistent  with  his  justice  ;  but  it  appears 
very  absurd,  that  he  should  reward  them  for  Christ's 
Bake,  or  entirely  on  account  of  his  obedience^  in  distinc- 
tion from  their  own.  Christ  obeyed  for  himself,  and 
believers  obey  for  themselves.  They  are  truly  vir- 
tuous and  praise-worthy  for  their  own  obedience;  but 
I  hey  are  not  virtuous  or  praise-worthy  for  his  obe- 
dience. God  may,  with  propriety,  expresrs  his  appro- 
bation of  their  virtuous  obedience,  by  giving  them  a 
(^radons  reward ;  but  it  is  absurd  in  the  extreme,  to  sup- 
pose that  he  graciously  rewards  them  for  Christ's  obe- 
dience. This  supposition  is  not  only  repugnant  to 
reason,  but  contrary  to  the  whole  current  of  scripture. 
We  have  made  it  to  appear,  we  trust,  sufficiently  plain, 
that  God  has  abundantly  promised,  both  in  the  old 
and  new  testament,  to  give  eternal  life  to  all  who 
obey  his  commands,  on  their  own  account ;  and  not  on 
account  of  Christ's  obedience,  or  sufferings.  And  we 
i'eel  well  satisfied,  that  this  scriptural  doctrine  never 
has  been,  and  never  can  be  refuted. 

Finally,  it  is  easy  for  sinners  to  seek,  in  the  view  of 
♦  'is  subject,  what  they  must  do  to  inherit  eternal  life. 
They  often  put  this  serious  and  important  question,  as 
■  hough  they  could  not  answer  it,  and  as  though  they 
ould  find  no  answer  to  it  in  the  bible.     This  can  be 
>wing  to  nothing  but  blindness  of  heart.     They  have 
jften  heard  and  read  both  the   old  and  new  testa- 
ment, in  which  the  way  of  life  to  sinners  is  plainly 
I  jointed  out.     There  never  has  been  but  ooe  way,  in 
'<  hich  sinners  could  obtain  eternal  life.     They  never 
f.ould  atone  for  their  own  sins,  nor  do  any  thing  that 
icrited  salvation.     But  they  have  always  been  able  to 
■oveGod  with  all  their  heart,  to  repent  of  sin,  and  to 
Relieve  in  Christ,  and  rely  upon  his  atonement,  as  the 
'  ole  ground  of  pardon  and  justification  in  the  sight  of 
'  «od.     This  is  the  only  way  of  salvation  revealed  in 
'iie  bible.     In  this  way  sinners  have  been  saved,  both 
Milder  the    old  and  new  testament.     This   is  a  plain 
\vay  of  salvation.     For  every  sinner  knows,  that  he 


SERMON    XX.  341 

has,  transgressed  the  holy  and  righteouB  law  of  God, 
which  threatens  eternal  death  as  the  wages  of  sin; 
that  he  cannot  atone  for  the  least  transgression ;  that 
he  must  rely  upon  that  atonement,  which  Christ  has 
made  by  his  sufferings  and  death  on  the  cross ;  and  that 
he  cannot  rely  on  that  atonement,  without  renouncing 
his  self-dependence,  and  self-righteousness.  This  way 
of  salvation  is  perfectly  plain,  and  approves  itself  to 
every  man's  understanding  and  conscience;  but  no 
man  can  embrace  it,  without  deep  humiliation  and  self- 
abasement,  and  eelf-condemnation,  and  unreserved 
submission  to  the  absolute  sovereignty  of  God.  There 
is  nothing  that  prevents  sinners  under  the  gospel  from 
knowing  what  they  must  do  to  be  saved,  but  the  mere 
blindness  of  their  hearts ;  and  there  is  nothing  that  pre- 
vents their  doing  what  will  entitle  them  to  eternal  life, 
but  the  obstinacy  of  their  hearts.  They  will  not  come 
to  Christ  that  they  might  have  life.  They  had  rather 
rely  upon  their  own  righteousness,  than  to  rely  upon 
the  atonement  of  Christ.  They  hate  God  and  Christ, 
and  love  death  ;  and  death  must  be  their  doom,  unless 
God,  in  sovereign  mercy,  both  sanctifies  and  pardons 
them.  God  has  done  this  for  all  that  have  been  justi- 
fied, and  he  will  do  this  for  all  whom  he  has  given  to 
Christ.  ^ 


SERMON  XXI. 

THE  JOY  OF  A  CLEAR    CONSCIENCE. 


II.  CORINTHIANS,  i.  12. 

For  our  rejoicing  is  this,  the  testimoiy  of  our  conscience,  that  in  sim- 
plicity, and  godly  sincerity,  not  with  fleshly  ifisdom,  but  by  the  grace 
of  God)  we  have  had  our  conversation  in  tht  world. 

Paul  begins  this  epistle  ^vith  an  account  of  the  trials 
and  conflicts,  that  he  and  other  apostles  had  experien- 
ced in  Asia,  as  an  apology  for  not  coming  to  the  church 
in  Corinth  before,  as  he  had  given  them  some  ground 
to  expect.  He  assures  them,  that  he  had  always  meant 
to  act  conscientiously,  and  had  done  so  in  not  paying 
them  a  visit,  as  he  had  intended  and  intimated.  He 
says,  "For  our  rejoicing  is  this,  the  testimony  of  our 
conscience,  that  in  simplicity,  and  godly  sincerity,  not 
with  fleshly  wisdom,  but  by  the  grace  of  God,  we  have 
had  our  conversation  in  the  world,  and  more  abundant- 
ly to  you-^cardP  He  here  seriously  declares,  that  he 
had  not  delayed  coming  to  them,  from  sinister  or 
worldly  motives,  but  from  pure,  christian,  gracious  mo- 
tives, which  his  conscience  approved,  and  which  he 
could  reflect  upon  with  joy  and  satisfaction.  Such 
simplicity  and  godly  sincerity  is  common  to  all  true 
believers.  And  this  warrants  me  to  say,  that  chris- 
tians have  reason  to  rejoice,  when  their  conscience 
testifies  in  favour  of  (heir  conduct.     I  shall, 

I.  Show  when  christians  have  the  testimony  of  their 
conscience  in  favour  of  their  conduct;  and 

II.  Show  that  they  have  reason  to  rejoice,  when  they 
have  this  testimony  in  their  favour. 

I.  It  is  to  be  conbidered  when  christians  have  the 


SERMON   XXI.  343 

testimony  of  conscience  in  their  favour.  Though  it 
may  be  supposed  to  be  difficult  to  give  a  just  and  ac- 
curate definition  of  conscience;  yet  every  man  knows, 
that  it  is  something  distinct  from  reason,  and  every 
other  faculty  of  tlie  mind.  It  is  conscience,  which 
enables  meii  to  distinguish  right  from  wrong,  or  moral 
good  from  moral  evil.  It  is  conscience,  which  teaches 
them  their  moral  obligation  to  do  what  is  right,  and  to 
avoid  what  is  wrong.  And  it  is  conscience,  which  ap- 
proves them  for  doing  right,  and  condemns  them  for 
doing  wrong.  It  is  this  faculty  in  the  breast  of  chris- 
tians, which  testifies  in  their  favour,  when  they  do 
right,  but  condemns  them  when  they  do  wrong.  The 
question  now  before  us  is,  when  do  christains  have  the 
testiniony  of  conscience  in  their  favour? 

The  apostle  had  the  testimony  of  conscience  in  his 
favour,  and  all  christians  sometimes  have  the  testimo- 
ny of  conscience  in  their  favour.  But  when  does  con- 
science testily  in  their  favour  ?     I  answer, 

1.  When  it  testifies  that  they  have  done  what  is 
right.  It  is  always  right,  that  they  should  do  "  whatso- 
ever things  are  true,  whatsoever  things  are  honest, 
whatsoever  things  are  just,  whatsoever  things  are  pure, 
wiiatsoever  things  are  lovely,  and  whatsoever  things 
are  of  good  report.*'  And  when  they  do  any  or  all 
these  things,  they  always  have  the  testimony  of  con- 
science in  their  favour,  that  they  have  done  what  is 
right.  Conscience  always  knows  and  approves  what 
is  right  in  itself  considered  ;  and  as  all  men  sometimes 
do  what  is  right  in  itself  considered,  so  all  men  some- 
times have  tiie  testimony  of  conscience  so  far  in  their 
favour.  Accordingly,  we  find  all  men  professing  to  act 
conscientiously,  sometimes  and  in  some  things  ;  and 
we  have  no  rea^fon  to  scruple  the  sincerity  of  their  pro- 
fession. But  though  conscience  apj)roves  of  all  men 
for  doing  what  is  right  in  itself  considered;  yet  this  is 
but  a  partial  approbation,  and  consistent  with  the 
highest  disapprobation.     This  leads  n^e  to  observe, 

2.  That  chri^stians  liave  the  full  testimony  of  con^ 
•science  in  their  favour,  when  it  testiiies  not  only  that 


344  8ERM0.*?    XXI. 

they  have  done  rights  but  have  done  right  from  ri^ht 
motives.  It  is  the  proper  office  of  conscience  to  judge, 
not  only  whether  christians  do  what  is  really  right,  hut 
whether  in  doing  what  is  really  right,  they  act  from 
proper  motives.  Christians  may  do  a  great  many 
things  that  are  right,  from  wrong  motives;  but  con- 
science never  approves  of  their  acting  from  wrong  mo- 
tives. The  apostles  rejoiced  in  having  the  testimony 
of  conscience,  that  they  had  acted  from  right.,  and  not 
from  wrong  motives.  "Our  rejoicing  is  this,  the  testi- 
mony of  our  conscience,  that  in  simplicity  and  godly 
sincerity,  not  with  fleshly  wisdom,  but  by  the  grace  of 
God,  we  have  had  our  conversation  in  the  world." 
They  acted  from  benevolent,  and  not  from  selfish  mo- 
tives; they  acted  from  heavenly,  not  from  worldly  mo- 
tives; they  acted  from  grace,  and  not  from  natu'-e; 
they  acted  to  please  God,  and  not  themselves.  For 
acting  from  these  pure  and  holy  motives,  their  con- 
science approved  and  applauded  them,  though  the 
world  despised  and  opposed  them  for  it.  All  real 
christians  sometimes  act  from  the  same  noble  and  virtu- 
ous motives ;  and  whenever  they  do,  they  have  the  tes- 
timony of  their  conscience  in  their  favour ;  that  they 
have  lived  and  acted  in  christian  simplicity  and  godly 
sincerity.     1  now  proceed  to  show, 

II.  That  this  testimony  of  conscience  in  their  favour 
affords  them  good  ground  to  rejoice. 

1.  Because  it  assures  them,  that  they  have  internally., 
as  well  as  extcrnaUii  obeyed  God.  All  real  christians 
have  that  love,  wliich  is  the  fulfilling  of  the  law.  The 
divine  law  primarily  requires  the  heart,  and  external 
actions  only  as  expressions  of  the  heart.  The  first  and 
great  commandment  is,  "  Thou  shalt  love  the  Lord  thy 
God  with  all  thy  heart,  with  all  thy  soul,  with  all  thy 
mind,  and  with  all  thy  strength.  And  the  second  is 
like  unto  it,  thou  shalt  love  thy  neighbour  as  thyself 
On  these  two  commandments  hang  all  the  law  and  the 
prophets."  God  requires  every  person  in  every  pre- 
cept to  obey  him  from  a  holy,  benevolent  heart.  He 
never  requires  any  external  action  to  be  done  sepa- 


SERMON    XTLU  345 

rately  from  pure,  holy  love.  None  who  are  in  the  state 
of  nature,  ever  act  from  this  true  love  to  God  and  man. 
They  have  not  the  love  of  God  in  them.  They  are 
under  the  entire  dominion  of  a  sinful  and  selfish  heart, 
which  is  not  obedience  to,  but  a  transgression  of  the 
law  of  God.  They  have  not,  nor  can  have  the  testi- 
mony of  conscience,  that  they  have  ever  internally 
obeyed  God  in  a  single  instance.  God  has  shed 
abroad  his  love  in  the  hearts  of  real  christaius,  who 
delight  in  his  law  after  the  inward  man.  They  not  only 
do  the  actions  which  God  requires,  but  do  them 
from  pure  and  proper  motives.  When  conscience  is 
allowed  to  do  its  o(!ice,  it  makes  the  same  distinction 
between  external  and  internal  obedience,  that  the  di- 
vine law  does.  It  approves  of  internal  obedience,  but 
disapproves  of  external  obedience,  which  does  not  flow 
from  internal  obedience.  Unrenewed  men  seldom  al- 
low conscience  to  do  its  whole  office;  that  is,  to  judge 
what  manner  of  spirit  they  are  of,  but  only  to  judge 
what  maimer  of  actions  they  perform.  They  are  satis- 
ified,  if  conscience  testifies  that  they  act  in  exteriial 
conformity  to  the  divine  law,  though  their  hearts  are 
far  from  God.  But  real  christians  habitually  allow 
conscience  to  do  its  whole  office,  and  judge  of  their 
hearts,  as  well  as  of  their  actions,  which  flow  from  their 
hearts  ;  and  it  gives  them  no  satistaction  to  have  con- 
science testify  in  favour  of  their  external  conduct^  unless 
it  testifies  also  in  favour  of  the  christian  simphcity  and 
godly  sincerity  of  their  internal  views  and  intentions. 
Conscience  is  as  ready  to  approve  of  right  motives  of 
action,  as  to  condemn  wrong  ones.  Whenever  chris- 
tians impartially  consult  conscience,  it  never  fails  to 
approve  of  whatever  they  do  from  pure  and  benevolent 
motives.  So  long,  therefore,  as  they  keep  their  hearts 
with  all  diligence,  and  do  what  is  internally  as  well  as 
externally  right,  they  have  the  approbation  of  con- 
science, which  affords  them  a  just  and  solid  ground  to 
rejoice,  which  all  the  world  cannot  take  away.  David 
says,  "Great  peace  have  they  that  love  thy  law,  and 
Dothing  shall  oflend  therpj"  or  destroy  their  peace, 
44 


546 


SERMON    XXI. 


And  it  was  a  proverb  in  Israel,  "  The  backslider  in 
heart  shall  be  filled  with  his  own  ways ;  and  a  good 
man  shall  be  satisfied  from  himself^  As  the  reproach  of 
conscience  is  extremely  puhiful^  so  the  approbation  of 
conscience  is  extremely  pleasant  and  joyful.  And  it  is 
peculiar  to  christains  to  have  the  approbation  of  con- 
science, which  is  a  permanent  source  of  joy  and  con- 
solation both  in  prosperity  and  adversity,  because  it 
aflfbrds  them  infallible  evidence,  that  they  have  done 
their  duty. 

2.  Christians  have  reason  to  rejoice,  when  their  con- 
science testifies  in  their  favour,  because  it  affords  them 
infallible  evidence,  that  they  have  the  approbation  of 
God.  Conscience  is  God's  vicegerent  in  every  human 
breast,  and  always  says  the  same  things  that  God  says. 
It  approves  of  what  God  approves,  and  condemns  what 
God  condemns.  When  christains  feel  and  act  as  their 
conscience  dictates  and  approves,  they  may  know  that 
God  approves  their  views  and  conduct,  and  that  their 
hearts  are  right  in  his  sight.  And  it  is  only  by  the 
testimony  of  their  approving  conscience,  that  they  can 
possibly  know  that  they  are  at  peace  with  God,  as  well 
as  with  themselves.  Uidess  their  conscience  approves 
of  their  heart,  they  cannot  know  that  God  approves  of 
it.  Accordingly,  the  apostle  directs  christians  to  de- 
termine whether  they  have  the  approbation  of  God, 
by  determining  whether  they  have  the  approbation  of 
their  own  conscience.  He  says,  "  As  many  as  are  led 
by  the  spirit  of  God,  they  are  the  sons  of  God.  For  ye 
have  not  received  the  spirit  of  bondage  again  to  fear, 
but  ye  have  received  the  spirit  of  adoption,  whereby 
ye  cry  Abba  Father.  The  spirit  itself  beareth  wit- 
ness with  our  spirit,  that  we  are  the  children  of  God. 
And  if  children,  then  heirs;  heirs  of  God,  and  joint 
heirs  with  Christ."  When  the  conscience  of  christians 
testifies,  or  bears  witness  iu  their  favour,  that  they  have 
the  spirit  of  adoption,  that  is,  a  holy,  filial,  dutiful 
spirit,  then  they  may  certainly  conclude  that  they  are 
the  sons  of  God,  and  stand  entitled  to  the  everlasting 
favour  and  enjoyment  of  God.     When  conscience  ap» 


SERMON   XXI.  347 

proves  of  the  heart,  it  is  an  iiifollible  evidence,  that  God 
approves  of  it;  or  when  the  heart  and  conscience 
unite  their  testimony  in  the  favour  of  christians,  they 
have  the  highest  evidence  that  they  are  the  chil- 
dren and  heirs  of  God.  No  witness  of  the  spirit,  with- 
out (he  witness  of  conscience,  can  give  cliristians  an 
infalhble  evidence,  that  they  have  the  approbation  of 
their  heavenly  Father;  but  when  their  conscience  ap- 
proves of  their  heart,  they  may  certainly  know  that  he 
approves  of  them.  Hence  says  the  apostle  John,  "  If 
our  heart  condemn  us,  God  is  greater  than  our  heart, 
and  knoweth  all  things.  Beloved,  if  our  heart  con- 
demn us  not^  then  have  we  confidence  towards  God." 
This  peace  of  conscience  which  christians  enjoy, 
stands  inseparably  connected  with  peace  with  God, 
which  is  a  source  of  peculiar  joy  and  satisfaction. 
David  esteemed  the  favour  of  God  as  the  source  of  pe- 
culiar joy.  "  There  be  many  that  say,  who  will  shew 
us  any  good  }  Lord,  lift  thou  up  the  light  of  thy  coun- 
tenance upon  us.  Thou  hast  put  gladness  in  my  heart 
more  than  in  the  time  that  their  corn  and  wine  increa- 
sed." And  again  he  says,  "Whom  have  1  in  heaven 
but  thee.'^  and  there  is  none  upon  earth  that  I  desire 
beside  thee."  And  again  he  says  to  God,  "  Thy  favour 
is  life,  and  thy  loving  kindness  is  better  than  life."  The 
apostle  tells  christians,  that  "  the  peace  of  God,  which 
passeth  all  understanding,  shall  keep  your  hearts  and 
minds  through  Christ  Jesus."  And  he  joins  himself 
with  christians  in  saying,  "  Being  justified  by  faith,  rvc 
have  peace  icilh  God^  through  our  Lord  Jesus  Christ ;  by 
whom  also  we  have  access  by  faith  into  this  o-race 
Avherein  we  stand,  and  rejoice  in  hope  of  the  glory 
of  God.  And  not  only  so,  but  we  glory  in  tribulation 
also;  knowing  that  tribulation  vvorketh  patience ;  and 
patience  experience;  and  experience  hope;  and  hope 
maketh  not  ashamed,  because  the  love  of  God  is  shed 
abroad  in  our  hearts." 

3.  Christians  have  reason  to  rejoice,  when  their  con- 
science boars  testimony  in  their  favour,  because  it  af- 
fords them  infallible  evidence,  that  they  will  sooner  or 


348  SERMON    XXL 

later  meet  the  approbation  of  all  the  world.  Christ 
forewarned  his  faithful  followers,  that  the  world  would 
disapprove,  reproach,  and  oppose  them  for  acting  con- 
scientiously in  the  discharge  of  their  duty.  And  they 
have  always  found,  that  his  precaution  was  proper,  and 
his  prediction  true.  The  men  of  tlie  world  disapprove 
of  christians  more  for  doing  right,  than  for  doing 
wrong;  more  for  obeying,  than  disobeying  their  con- 
science. The  men  of  the  world  are  not  displeased 
with  christians  for  conforming  to  the  world,  but  for 
not  conforming  to  the  world :  and  practically  con- 
demning the  customs,  manners,  and  practices  of  the 
world.  Christians  feel  themselves  bound  to  obey  the 
dictates  of  their  own  conscience,  rather  than  to  re- 
gard the  frowns  or  flattery  of  the  enemies  of  truth. 
But  their  conscience,  which  dictates  and  approves  their 
righteous  conduct,  assures  them,  that  they  shall  sooner 
or  later  meet  the  approbation,  not  only  of  God,  but  of 
man.  All  men  carry  in  their  breast  a  conscience,  as 
well  as  christians,  and  their  conscience  approves  of 
what  is  right  in  christians,  as  well  as  what  is  right  in 
themselves.  And  though  their  conscience  be  now  de- 
filed and  blinded  by  the  moral  corruption  of  the  heart; 
yet  it  will  eventually  be  awakened  to  do  its  office,  in 
condemning  themselves  and  approving  of  christians. 
This  has  been  verified  in  a  thousand  particular  instan- 
ces. Individuals  who  have  disapproved  and  condem- 
ned christians  for  acting  agreeably  to  their  conscience, 
have  afterwards,  if  not  at  the  time  of  it,  inwardly  ap- 
proved of  their  conduct.  That  which  one  man's  con- 
science approves,  the  conscience  of  every  man  in  the 
world  will  appipove,  when  he  has  a  fair  and  impartial 
view  of  it.  Whatever  the  conscience  of  christians  ap- 
proves in  them,  all  the  world  will  approve,  when  it  is 
clearly  exhibited  before  them.  Job  acted  conscien- 
tiously, for  which  his  friends  and  enemies  condemned 
him ;  but  finally  every  eye  that  saw  him  and  every  ear 
that  heard  him,  blessed  him;  and  those  who  complain- 
ed of  him  most,  were  constrained  to  justify  him,  and 
condemn  themselves.     Saul  hated  and  opposed  David 


SERMON   XXI.  349 

for  acting  uprightly,  according  to  the  dictates  of  his 
own  conscience ;  but  his  conscience  constrained  him 
to  approve  of  his  integrity  and  kindness  to  him.  Jo- 
seph's brethren  hated  and  abused  him  for  acting  ac- 
cording to  his  own  conscience ;  but  when  their  con- 
science was  awakened  to  do  its  office,  it  justified  him, 
and  condemned  themselves.  Paul  knew,  that  his  con- 
science approved  ot  his  preaching  as  he  did,  and 
therefore  he  confidently  believed,  that  the  conscience 
oihis  hearers  approved  of  it.  "  Therefore,  seeing  we 
have  this  ministry,  as  we  have  received  mercy,  we  faint 
not ;  but  have  lenounced  the  hidden  things  of  dis- 
hor.rsty;  not  walking  in  craftiness,  nor  handling  the 
word  of  God  deceitfully;  but  by  manifestation  of  the 
truih,  coHimending  ourselves  to  every  man's  conscience 
in  the  sight  of  God."  When  the  conscience  of  chris- 
tians tesiities  in  iavour  of  their  character  and  conduct, 
they  may  be  assured  that  their  character  and  conduct 
will  be  approved  sooner  or  later  by  all  mankind,  and. 
by  the  whole  intelligent  universe.  And  is  not  this  a 
solid  ground  for  their  rejoicing  always  and  without 
ceasing.'^     1  may  add, 

4.  That  they  have  good  reason  to  rejoice,  when 
their  conscience  testifies  in  their  favour,  because  it  af- 
fords them  an  infallible  evidence,  that  they  stand  enti» 
tied  to  all  the  blessings  of  eternal  life.  Since  their 
conscience  testifies,  that  they  love  God,  it  equally  tes- 
tifies that  God  loves  them;  and  since  it  testifies  that 
God  loves  them,  it  equally  testifies  that  they  are  his 
children  and  heirs  of  eternal  life.  And  to  be  assured 
of  eternal  life,  is  the  broadest  and  firmest  ground  of 
joy  unspeakable  and  full  of  glory.  Accordingly,  we 
find  that  the  primitive  christians,  who  had  the  testimo- 
ny of  their  conscience  in  their  favour,  did  actually  re- 
joice in  the  full  assurance  of  hope,  that  they  stood  en- 
titled to  all  the  blessedness  of  the  heavenly  world. 
Hear  them  express  their  joyfid  hopes  and  prospects. — 
"God,  who  commanded  the  light  to  shine  out  of  dark- 
ness, hath  shined  in  our  hearts,  to  give  the  light  of  the 
knowledge  of  the  glory  of  God  hi  the  face  of  Jesus 


350  SERMON    XXI. 

Christ.  We  are  troubled  on  every  side,  yet  not  dis- 
tressed;  we  are  perplexed,  but  not  in  despair;  perse- 
cuted, but  not  forsaken ;  cast  down,  but  not  destroyed  ; 
always  bearing  about  in  the  body  the  dying  of  the  Lord 
Jesus.  For  which  cause  we  faint  not;  but  though  our 
outward  man  perish,  yet  the  inward  man  is  renewed 
day  by  day.  For  our  light  affliction,  which  is  but  for 
a  moment,  worketh  for  us  a  far  more  exceeding  and 
eternal  weight  of  glory ;  while  we  look  not  at  the 
things  which  are  seen,  but  at  the  things  which  are  not 
seen :  for  the  things  which  are  seen  are  temporal,  but 
the  things  which  are  not  seen  are  eternal."  Peter 
thanks  God  for  the  same  joyful  hopes  and  prospects  of 
christians.  "  Blessed  be  the  God  and  Father  of  our 
Lord  Jesus  Christ,  who,  according  to  his  abundant 
mercy,  hath  begotten  us  again  unto  a  lively  hope — to 
an  inheritance  incorruptible,  and  undefiled,  and  that 
fadeth  not  away,  reserved  in  heaven  for  you,  who  are 
kept  by  the  power  of  God,  through  faith  unto  salva- 
tion. Wherein  ye  greatly  rejoice^  though  now  for  a 
season  (if  need  be)  ye  are  in  heaviness  through  mani- 
fold temptations;  that  the  trial  of  your  faith  might  be 
found  unto  praise,  and  honour,  and  glory,  at  the  ap- 
pearance of  Jesus  Christ:  whom  having  not  seen  ye 
love  ;  in  whom  though  now  ye  see  him  not,  yet  believ- 
ing, ye  rejoice  with  joy  unspeakable  and  full  of  glory." 
While  christians  have  the  testimony  of  conscience  in 
their  favour,  they  have  all  the  promises  of  God  in  their 
favour.  Hence  says  the  apostle,  this  is  our  rejoicing, 
that  is,  the  primary  source  of  all  our  rejoicing,  the  tes- 
timony of  our  conscience,  that  we  have  acted  from 
christian  simplicity  and  godly  sincerity. 


IMPROVEMENT. 

1.  If  Christians  have  the  testimony  of  their  con- 
science in  their  favour,  then  they  may  always  know 
their  gracious  state.  They  have  the  spirit  of  adoption, 
and  their  conscience  witnesses   with  their   spirit    ol 


SERMON    XXI.  351 

adoption,  lliat   they  are   really  the  children  of  God. 
The  primitive  christians  carried  in  their  breast  an  in- 
faUible  vvitness  that  they  were  the  subjects  of  saving 
grace.     They  say  in  the  text,   "Our  rejoicing  is  this, 
tlie  testittiony  of  our  conscience,  that  in  simplicity  and 
godly  sincerity,  not  with  fleshly  wisdom,  but  by  the 
^race  of  God,  we  have  had  our  conversation  in  the 
world."     Tlieir  conscience  testified,   that    they    had 
acted,  not  from  fleshly  wisdom  or  worldly  motives,  but 
had  acted  in  simphcity  and   godly  sincerity  from  gra- 
cious motives.     Their  conscience  gave  them  infallible 
evidence,  that  they  possessed  the  grace  of  God  in  truth. 
And  all  real  christians  cairy  about  with  them  the  same 
infallible  witness,  that  they  are  in  a  state  of  grace. 
They  have  a  spirit  of  grace,  or  a  gracious  spirit;  and 
their  conscience  witnesses  with  their  spirit  of  grace, 
that  they  are  born  of  God,  and  are  his  children.  There 
is  scarcely  any  religious  subject,  which  has  been  in- 
volved  in   more   darkness  and  obscurity,   than    that 
wliich  has  been  called  the  mystery  of  sanctijication.    This 
has  led  many  to  imagine,  that  christians  know  that 
they  are  in  a  renewed  and  sanctified   state  in  some 
nnsterious  matjner,  which  cannot  be  intelligibly  ex- 
plained.    They    suppose,  that  the   Holy  Spirit,    tlie 
third  person  in  the  Trinity,  reveals  lo  them,  either  inj- 
mcdiately,  or  by  some  pussagp  of  scripture,  that  they 
have  passed  from  death  unto  life,  and  experienced  a 
saving  change.     But  it  appears  trom  what  has  been 
said,  that  it  is  the  lc4iinony  of  conscience,  that   they 
have  receivcti  llic  fruit  of  the  spirit,  which  gives   them 
the  only  true  and  infallible  evidence,  {.hat  they  are  born 
of  the  spirit,  and  are  the  children   of  God.     7'he  fruit 
o^  the  spirit  is  love,  ^  jUial  love  to  God,  which  the  con- 
science te^iifies  is  saving   grace.     Christians  are  re- 
fjiiired  to  know,  that  they  have  passed  from  death  unto 
liic.     And  this   is  a    reaso.-iable  requisition,   because 
they  arc  capable  of  knowing  this,  and  may  know  it,  if 
they  impc.rtially  consult  conscience,  which  will  always 
tell  tli-jm  the  truth  on  this  'subject.     The  apostle  Pecer 
exhorts  christians,  •*  to  give  diligence    to  make  their 


352  SERMON    XXI. 

calling  and  election  sure."  And  the  apostle  Paul  says  to 
christians.  "  Examine  yourselves,  whether  ye  he  in  the 
faith;  prove  your  ownselves.  Know  ye  not  your  own 
selves,  how  that  Christ  is  in  you,"  that  is.  the  spirit  of 
Christ,  "except  yc  be  reprobates  ?"  Every  christian 
is  to  blame,  if  he  does  not  know  that  he  is  in  a  gracious 
state.  His  ignorance  is  always  owing  to  neghgence. 
He  has  the  witness  in  himselt",  and  may  know  it,  if  he 
would  only  seriously  and  impartially  coiisuh  his  con- 
science, which  stands  ready  to  testify  in  his  favour. 
But  here  you  will  ask.  Does  not  conscience  testify 
against  christians  .'^  I  answer,  it  does  testify  against 
their  sinful  exercises,  but  in  favour  of  their  kolif  ones. 
And  this  approbation  of  their  holy  exercises  is  an  in- 
fallible evidence  that  they  are  in  a  state  of  grace  ;  but 
the  disapprobation  of  their  sinful  exercises,  is  no  coun- 
ter-evidence, that  they  are  not  in  a  state  of  grace,  (t 
is  only  an  evidence  of  their  moral  imperfection, 
which  will  cleave  to  them  as  long  as  they  live  in  this 
world.  Though  Peter's  conscience  testified  that  he 
was  extremely  criminal  in  denying  his  Master;  yet  it 
equally  testified,  that  he  loved  Christ  supremely.  For 
when  Christ  put  the  question,  "Simon,  son  of  Jonas, 
lovest  thou  me  more  than  these  ?"  The  testimony  of 
his  conscience  enabled  him  to  say  in  simplicity  and 
godly  sincerity,  "Lord,  thou  knowest  all  things,  thou 
knowest  that  1  love  thee."  Though  christians  may, 
and  ought  to  mourn  and  weep  bitterly  as  Peter  did, 
when  their  conscience  condemns  them  for  dishonour- 
ing Christ ;  yet  they  may  rejoice,  w  hen  conscience  tes- 
tifies, that  they  love  him  supremely.  Real  christianr. 
have  no  right  to  walk  in  darkness  and  go  mourning  all 
the  day  long,  through  fear  that  they  are  not  christians. 
Their  duty  is  to  consult  the  testimony  of  conscience  : 
"  that  in  simplicity  and  godly  sincerity,  not  with  fleshly 
wisdom,  but  by  the  grace  of  God,  they  have  had  their 
conversation  in  the  world."  And  this  h  true,  and 
ought  to  make  them  rejoice. 

'2.  If  conscience  will  always    testify   to    christians 
what  is  right  if  they  consult  it :  then  they  may  always 


SERMON    XXI.  353 

know  their  duty.  Conscience  is  always  an  infallible 
guide  respecting  duty,  when  it  is  properly  consulted. 
There  are  a  vast  many  plain  cases  of  duty,  which  con- 
science imperceptibly  dictates,  without  any  deliberate, 
or  ibrmal  consultation.  But  there  are  not  a  few  dark, 
doubtful,  or  difficult  cases  of  duty,  when  christians  find 
themselves  in  need  of  a  sure  guide.  In  all  such  cases; 
they  may  infallibly  know  their  duty,  if  they  sincerely 
desire  and  impartially  seek  to  know  it.  Their  con- 
science is  always  with  them,  and  able  and  ready  to 
direct  them,  if  they  will  only  properly  consult  it.  Paul 
would  not  have  thought,  that  he  ought  to  do  many 
things  against  the  name  of  Jesus,  if  he  had  duly  con- 
sulted his  conscience.  Christ  exhibited  infallible  evi- 
dence, that  he  was  the  promised  Messiah,  and  had 
Paul  consulted  his  conscience  while  reading  the  pre- 
dictions concerning  Christ  in  the  old  testament,  it 
would  have  convinced  him,  that  he  ought  not  to  have 
viewed  him  as  an  impostor,  and  to  have  opposed  him 
as  such.  Or  if  he  had  consulted  conscience  when  he 
heard  Stephen's  dying  discourse,  he  would  not  have 
thought  that  he  ought  to  aid  and  countenance  the  per- 
secutors of  that  sincere  follower  of  Christ.  He  was,  as 
he  afterwards  found  himself  to  be,  highly  criminal  in 
not  knowing  his  duty  in  respect  to  Christ  and  his  sin- 
cere followers.  Christians,  as  well  as  others,  frequent- 
ly say,  tliat  they  wish  to  know  their  duty  in  certain 
cases,  but  cannot  determine  what  it  is.  Sometimes 
they  cannot  determine  whether  it  is  their  duty  to  at- 
tend publick  worship.  Sometimes  they  cannot  deter- 
mine whether  it  is  their  duty  to  relieve  such  an  object 
of  charity.  And  sometimes  they  cannot  determine 
whether  il  is  their  duty  to  promote  such  a  cause  of 
publick  utility  and  importance.  They  find  a  great  many 
such  difficult  cases,  in  which  they  cannot  discover  their 
duty.  But  this  is  a  great  mistake.  For  if  they  would 
only  sincerely  desire  to  know  their  duty,  and  impar- 
tially consult  conscience,  it  would  dictate  their  duty, 
and  remove  their  difficulty.  It  is  their  duty  either  to 
act,  or  not  to  act  in  all  such  cases,  and  conscience 
45 


354  SLll.MON    XXI. 

would  iiilkllibl)'  decide  the  question,  it  they  would  pro- 
perly seek  its  guidance  and  direction.  As  a  general 
rule,  it  is  the  duty  of  christians  to  do  what  is  the  most 
self-denying.  And  this  is  the  principal  reason  why 
they  are  so  negligent  and  reluctant  to  consult  con- 
science. For  conscience  always  bears  testimony 
against  all  selfishness,  and  in  favour  of  true  self-denial, 
or  disinterested  benevolence.  The  truth  is,  christians 
fdways  may,  and  consequently  ought  to.  know  their 
duty.  They  are  always  to  blame,  if  they  do  not  con- 
sult conscience  in  diflicult  cases,  or  if  they  act  contra- 
ry to  its  infallible  dictates. 

3.  if  the  conscience  of  christians  approve  of  them 
for  doing  their  duty,  then  they  live  the  happiest  life  of 
any  men   ia  the  world.     The  testimony  of  their  con- 
science in  their  favour,  affords  the  purest,  the  highest, 
and  most  permanent  source  of  happiness.     This  source 
of  happiness  is  peculiar  to  real  christians,  who  alone 
enjoy  it.     The   men   of  the    world,  amidst  all   their 
worldly  possessions,   hopes,    and    enjoyments,    never 
have  the  approbation  of  conscience ;  for  though  they 
do  many  things  that  are  right,  yet  they  never  do  any 
thing  from  right  motives.     They  never  act  in  christian 
simplicity  and  godly  sincerity,  but  with  il/^c-hly  wisdom, 
and  from  selfish  and  sinister  motives,  which  their  con- 
science, when  it  does  its  office,  always  disapproves 
and  condemns.     But  all  real  christians  do  those  things 
which  are  not  only  externally,  but  internally,  right ;  for 
which  they  have  the  approbation  of  conscience,   the 
approbation  of  God,  and  expect  to  have,  and  shall 
have,  the  approbation  of  the  whole  intelligent  creation. 
And  what  can  be  a  source  of  higher  and  purer  satisfac- 
tion and  self-enjoyment  than  this,  under  all  circum- 
stances of  life,  whether  prosperous  or  adverse  ?     All 
real  christianiimay  adopt  the  language  of  the  text.  Our 
rejoicing  is  this,  the  testimony  of  our   conscience,  that 
we  have  acted  with  christian  simplicity  and  godly  sin- 
cerity, which  affords  us  that  pence,   which  the  world 
can  neither  give  nor  take  away.  l>ut  arc  there  any  oth- 
er men  that  can  justly  adopt  this  language  ?    Can  they 


SERMON    XXI.  355 

^ay  Irom  their  own  experience,  tliat  the  ways  of  wis- 
dom are  ways  of  pleasantness,  and  all  her  paths  are 
peace  ?  and  that  in  keeping  God's  commandments 
there  is  great  delight?  Can  they  say  that  their  con- 
science ever  testified  to  their  godly  sincerity  and  gra- 
cious motives  in  any  thing  they  have  ever  done?  Do 
they  ever  derive  comfort,  consolation,  and  joy,  in  re- 
flecting upon  their  inward  views,  desires,  and  designs, 
more  than  upon  reflecting  upon  their  external  con- 
duct? Or  does  not  a  critical  examination  of  the  real 
motives  of  their  external  conduct  always  weaken  and 
diminish  their  comfort  and  satisfaction,  rather  than  in- 
crease it?  It  was  the  pure,  sincere,  godly  motives  of 
their  conduct,  that  afforded  the  primitive  christians  the 
solid  and  permanent  ground  of  their  joy  and  rejoicing. 
And  this  is  true  in  respect  to  all  real  christians  at  this 
day.  The  approbation  of  their  conscience  affords  them  a 
source  ofjoy  and  self-enjoyment,  that  all  the  men  of  the 
world  are  destitute  of,  and  strangers  to.  Though  they 
often  suffer  more  evils  and  trials  than  the  men  of  the 
world,  still  it  is  true  that  they  enjoy  more  happiness. 
The  approbation  of  conscience  gives  them  more  solid 
peace  and  real  felicity,  than  the  men  of  the  world  can, 
or  do  ever  derive  from  the  approbation  of  ignorant  and 
partial  admirers  of  their  apparent  virtue  and  prosperi- 
ty. For  their  conscience  tells  them,  that  if  their  ad- 
mirei's  only  knew  their  internal  views  and  motives  of 
conduct,  they  would  despise  and  contemn  them.  But 
it  is  not  so  with  real  christians,  whom  the  world  de- 
spise ;  for  they  have  the  testimony  of  conscience,  that 
the  world  would  approve  them,  if  they  only  knew  their 
internal  views  and  motives  of  action.  And  this  makes 
them  feel  very  indifferent  whether  the  world  applaud  or 
reproach  them.  At  least,  the  apostle  Paul  felt  so,  for 
lie  says  to  the  Corinthians,  "  With  me  it  is  a  very  small 
thing  thatl  should  be  judged  of  you,  or  of  man's  judg- 
ment.*' 

4.  Jftlie  conscience  of  christians  always  approves  of 
all  their  christian  simplicity  and  godly  sincerity  in  act- 
ing, then  they  never  need   to   be  afraid  to  do  their 


356  SERMON    XXI. 

duty.  Thoui^h  they  may  often  expect  to  meet  witU 
the  frowns  of  the  world  in  doing  their  duty,  yet  so  long 
as  they  enjoy  the  approbation  of  conscience  and  the 
approbation  of  God,  they  need  not  fear  the  disappro- 
bation of  the  world  ;  for  they  enjoy  that  peace,  which 
the  world  cannot  give  nor  take  away.  Tliey  may  al- 
ways assure  themselves,  that  they  shall  be  more  happy 
in  doing  their  duty,  than  in  neglecting  it;  and  that  the 
more  constantly  and  faithfully  they  do  their  duty,  the 
more  they  shall  promote  their  happiness,  both  in  time 
and  in  eternity.  This  the  primitive  christians  believed, 
and  acted  accordingly.  The  testimony  of  their  own 
conscience  gave  them  courage  and  resolution  to  pursue 
the  path  of  duty,  through  the  most  formidable  difficul- 
ties, trials,  and  dangers.  And  they  enjoined  it  upon  all 
the  followers  of  Christ,  to  be  "steadfast,  unmoveable, 
always  abounding  in  the  work  of  the  Lord,  forasmuch  as 
they  knew  that  their  labour  should  not  be  in  vain  in 
the  Lord."  And  the  apostle  Peter  put  the  question  to 
their  conscience,  "■  who  is  he  that  will  harm  you  if  ye 
be  followers  of  that  which  is  good.-^"  Christians  have 
a  peculiar,  and  endearing  motive  to  do  their  duty,  not- 
withstanding all  the  frowns  and  flatteries  of  the  world; 
I  mean  the  motive  of  their  own  present,  future,  and 
eternal  happiness.  The  approbation  of  their  con- 
science assures  them  of  the  approbation  of  God,  and 
the  final  approbation,  not  only  of  all  good  men,  but  of 
all  bad  men.  The  fear  of  man  bringeth  a  snare,  and 
good  men  are  oftener  entangled  in  this  snare,  perhaps, 
than  in  any  other  in  the  world.  They  are  extremely 
apt  to  fear  the  losing  of  the  favour,  as  well  as  of  incur- 
ing  the  displeasure  of  the  enemies  of  the  gospel.  Peter 
denied  his  Master  through  fear  of  his  enemies.  And 
Paul  tells  him,  that  he  had  dissembled  in  preaching 
the  gospel,  through  fear  of  those  who  heard  him. 
How  often  do  christians  neglect  some  of  the  du- 
ties which  tliey  owe  to  God  and  man,  through  a  servile 
fear  of  those  whom  they  ought  not  to  fear  ?  And  how 
often  do  they  neglect  the  duty  which  they  owe  to  one 
another,  through  fear  of  meeting  the  disapprobation  of 


SERMON   XXI.  357 

those,  whose  approbation  they  ought  to  have  ?  How 
ol'ten  do  they  tear  the  disapprobation  of  their  fellow- 
mon,  more  than  the  disapprobation  of  their  own  con- 
science.'^ This  is  a  grounclless  as  well  as  a  sinful  fear. 
It  destroys  their  present  and  future  peace.  If  they 
wish  to  be  happy  and  rejoice,  let  them  secure  the  ap- 
probation of  their  own  conscience,  in  doing  their  duty. 
There  is  an  inseparable  and  infallible  connection  be- 
tM'een  duty  and  happiness,  which  cannot  be  destroyed. 
Happiness  is  to  be  enjoyed  in  the  faithful  discharge  of 
duty,  and  the  more  faithful  christians  are  in  doing  their 
duty,  the  more  happy  they  will  finally  and  for  ever  be. 

5.  [f  the  conscience  of  christians  testifies  in  their 
favour,  when  they  do  their  duly,  then  it  as  faithfully  tes- 
tifies against  all  their  short-comings,  and  criminal  defi- 
ciencies, and  moral  impertiections.  The  conscience  of 
christians  is  far  more  apt  to  do  its  oflice  than  the  con- 
science of  sinners.  They  forbid  it  to  speak;  but  chris- 
tians more  or  less  allow  and  invite  it  to  speak,  in  re- 
proof, as  well  as  in  approbation.  x'\nd  to  this  it  is 
owing,  that  christians  are  vastly  more  burdened  with 
sin,  than  the  men  of  the  world.  They  silence  their 
conscience  as  much  as  possible,  lest  it  should  dis- 
turb their  groundless  peace.  But  christians  desire  to 
know  what  is  wrongs  as  well  as  what  is  rights  in  their 
hearts  and  conduct.  For  they  have  the  same  simpli- 
city and  godly  sincerity  in  repenting  of  their  neglect, 
as  in  performing  their  duty.  They  sincerely  desire  to 
know  what  manner  of  spirit  they  are  of,  and  pray  to 
God  to  search  and  try  them.  For  they  know  that  if 
they  regard  iniquity  in  their  hearts,  the  Lord  will  not 
bear  their  prayers,  nor  approve  their  conduct. 

6.  If  conscience  approve  of  actions  that  are  right  in 
themselves,  when  they  are  done  in  christian  simplicity 
and  godly  sincerity,  but  does  not  approve  of  any  exter- 
nal actions,  which  flow  from  (leshly  wisdom,  and  selfish 
and  sinful  motives;  then  we  may  discover  the  great 
source  of  self-deception  in  sinners.  They  consult  con- 
science only  in  respect  to  their  external  conduct, 
■which  is  often  right  and  amiable,  simply  considered. 


358  SERMON    XXI. 

and  such  as  conscience  says  is  light ;  and  from  thia 
they  conclude,  that  they  have  the  approbation  of  con- 
science, which  gives  them  peace,  and  lulls  them  in  the 
most  dangerous  security.  In  this  way,  Saul  justified 
himself  when  Samuel  condemned  him.  In  tliis  way 
the  amiable  young  man  in  the  gospel  justified  himself, 
in  saying,  that  he  had  kept  all  the  divine  commands. 
In  this  way  Paul  made  himself  believe,  that  touching 
the  law  he  was  altogether  blameless.  In  this  way  all 
the  scribes  and  pharisces  trusted  in  themselves  that 
they  were  righteous,  and  despised  others.  And  in  this 
same  way,  sinners  endeavour  to  make  their  conscience 
speak  in  their  favour;  by  judging  partially  in  respect 
to  their  external  conduct,  while  their  internal  views 
and  motives  are  not  submitted  to  the  infallible  decision 
of  that  faithful  judge.  We  hear  all  descriptions  of 
men  of  the  world  speaking  of  doing  their  duty,  as  much 
as  christians,  though  they  never  did  an  act  of  duty  in 
their  life.  This  is  self-deception,  because  sinners  do 
not  mean  to  hear  the  truth  from  their  conscience,  nor 
from  any  other  quarter.  They  are  blindly  pursuing 
the  path  to  ruin.  This  is  infinitely  dangerous.  They 
are  intreated  to  hear  and  obey  the  infallible  dictates 
of  conscience.  Conscience  will  sooner  or  later  speak, 
and  divide  them  from  the  righteous,  and  make  them 
take  their  proper  place. 


SERMON  XXII. 

T^Hfc    FAITH    OF    MIRACLES. 

MATTHEW,  XXI.  22. 

And  all  things  whatsoever  ye  shall  ask  in  prayer,  believing,  ye  shall, 
receive. 

In  order  to  set  this  peculiar  promise  in  a  just  and 
clear  light,  I  sliall  inquire, 
f.  To  whom  it  was  made ; 

II.  What  was  the  extent  of  it; 

III.  What  was  the  condition  of  it:  and 

IV.  Whether  it  be  applicable  to  christians  ftt  the 
present  day. 

1.  We  are  to  inquire  to  whom  the  promise  in  the 
text  was  made. 

Soon  after  Christ  began  to  preach,  and  had  convert- 
ed a  number  of  his  hearers,  he  chose  from  among  them 
twelve  men  to  be  his  disciples;  to  whom  he  gave  au- 
thority to  preach  t!ie  gospel,  and  power  to  work  mira- 
cles. Matthew  says,  "When  he  had  called  to  him  his 
twelve  disciples,  he  gave  them  power  against  unclean 
spirits,  to  cast  them  out,  and  to  heal  all  manner  of  sick- 
ness, and  all  maimer  of  disease."  Mark  says, "  He  call- 
ed unto  him  wh.om  he  would,  and  they  came  to  him. 
And  he  ordained  twelve  that  should  be  with  him,  and 
that  he  might  send  them  forth  to  preach  ;  and  to  have 
power  to  heal  sicknesses,  and  to  cast  out  devils."  And 
Luke  tells  us,  that  "  After  these  things,  the  Lord  ap- 
pointed other  seventy  also,  and  sent  them  two  and  two 
before  his  face  into  every  city,  and  place,  whither  he 
himself  would  come,"  to  preach  the  gospel,  and  work 
miracles.     These  particular  persons  Christ  appointed 


360  SERMON    XXII. 

and  qualified  to  preach  and  to  work  miracles  before 
his  crucifixion  ;  but  after  his  resurrection,  and  jus:  be- 
fore his  ascension  to  heaven,  he  gave  a  more  general 
commission  to  his  apostles  and  to  others  to  work  mira- 
cles. "  And  he  said  unto  the  eleven,  go  ye  into  all 
the  world,  and  preach  the  gospel  to  every  creature. 
He  that  believeth  and  is  baptized,  shall  be  saved  ;  but 
he  that  believeth  not,  shall  be  damned.  And  these 
signs  shall  follow  them  that  believe ;  in  my  name  shall 
they  cast  out  devils ;  they  shall  speak  with  tongues ; 
they  shall  take  up  serpents,  and  if  they  drink  any  dead- 
ly thing,  it  shall  not  hurt  them  :  they  shall  lay  hands 
on  the  sick,  and  they  shall  recover."  Here  Christ 
promised  to  bestow  the  power  of  working  miracles,  not 
only  upon  the  apostles  and  their  successors  in  the  gos- 
pel ministry,  but  also  upon  common  christians.  How 
long  this  power  of  working  miracles  was  continued  in 
the  church,  it  is  not  easy,  nor  necessary  to  ascertain; 
though  we  have  pretty  good  evidence  from  ecclesias- 
tical history,  that  it  continued  in  more  or  less  instances, 
until  the  third  or  fourth  century.  Now.  it  appears, 
that  the  promise  in  the  text  was  made  to  those  who 
possessed  miraculous  powers  in  particular,  not  only 
from  the  context,  but  from  several  other  similar  pas- 
sages of  the  scripture.  In  the  verses  preceding  the 
text,  it  is  said,  "  When  Jesus  saw  a  fig-tree  in  the  way, 
he  came  to  it  and  found  nothing  thereon  but  leaves  on- 
ly, and  said  unto  it,  let  no  fruit  grow  on  thee  hencefor- 
ward forever.  And  presently  the  fig-tree  withered 
away.  And  when  the  disciples  saw  it  they  marvelled, 
saying,  how  soon  is  the  fig-tree  withered  away  ?  Jesus 
answered  and  said  unto  them,  verily  I  say  unto  you,  if 
ye  have  faith  and  doubt  not,  ye  shall  not  only  do  this, 
which  is  done  to  the  fig-tree,  but  also,  if  ye  shall  say  un- 
to this  mountain,  be  thou  removed,  and  be  thou  cast  in- 
to the  sea,  it  shall  be  done.  And  all  things  whatsoever  yc 
shall  ask  in  prayer,  believing,  yc  shall  receive.''''  Mark  men- 
tions this  same  promise  in  nearly  the  same  language. 
He  says,  "In  the  morning,  as  they  passed  by,  they  saw 
the  fig-tree  dried  up  from  the  roots.     And  Peter  calling 


SERMON    XXII.  361 

to  remembrance,  saith  unto  him,  master,  behold  the  fig- 
tree  thou  cursedst,  is  withered  away.     And  Jesus  an- 
swering, saith  unto  him,  have  faith  in  God.     For  verily 
1  say  unto  you,  that  whosoever  shall  say  to  this  moun- 
tain, be  thou  removed,  and  be  thou  cast  into  the  sea; 
and  shall  not  doubt  in  his  hearty  but  shall  believe  that  those 
things  which  he  saith  shall  come  to  pass :  he  shall  have 
whatsoever  he  saith  :  therefore,  I  say  unto  you,  whatsoever 
things  ye  desire  when   ye  pray,  believe  that  ye  receive 
them,  and  ye  shall  have  thein.''''   Our  Saviour  made  a  simi- 
lar promise  to  his  disciples  in  the  14th  of  John.  "  Verily, 
verily,  I  say  unto  you,  he  that  believeth  on  me,  the 
works  that  I  do  (that  is,  miraculous  works)  he  shall  do 
also,  and  greater  ivorks  than  these  shall  he  do^  because  I 
go  unto  the  Father.     And  whatsoever  ye  shall  ask  in  my 
name  that  will  I  do,  that  the  Father  may  be  glorified  in 
the  Son.     If  ye  ask  any  thing  in  my  name,  1  will  do  it.^^ 
He  repeats  the   same   promise   in  the  16th  of  John. 
"  Verily,  verily  I  say  unto  you,  whatsoever  ye  shall  ask 
the  Father  in  my  riame,  he  will  give  it  you."     It  plainly 
appears  from  all  these  similar  passages,  that  the  pro- 
mise in  the  text  was  made  to  the  apostles  and  to  all 
those  primitive  christians  who  possessed  miraculous 
powers.     Christ  promised  all  such  persons,  that  if  they 
should  pray  in  faith  for  any  miracle,  their  prayer  should 
be  heard,  and  the  very  miracle  they  prayed  for  should 
be  granted. 

II.  We  are  to  inquire  concerning  the  extent  of  the 
promise.  "  All  things  whatsoever  ye  shall  ask  in 
prayer,  believing,  ye  shall  receive."  Though  this  pro- 
mise seems  to  be  indefinite  and  universal,  yet  we  must 
suppose  it  was  in  some  measure,  or  in  some  sense, 
limited.  It  is  very  natural  to  conclude,  from  the  pecu- 
liar character  of  the  persons  to  whom  it  was  made,  that 
it  had  a  sole  and  immediate  respect  to  the  bestowment 
of  miraculous  gifts.  Christ  meant  to  assure  those,  to 
whom  he  had  given,  and  should  give  the  power  of 
working  miracles,  that  if  they  prayed  in  faith  for  any 
supernatural  gift  in  particular,  that  that  particular  gift 
should  be.  granted.  But  we  have  no  reason  to  think, 
40 


362  SERMON    XXII. 

that  if  tliey  prayed  for  any  thing  else,  believing  it  would 
be  granted,  that  that  particular  thing  would  be  grant- 
ed. The  promise  was  undoubtedly  limited  and  re- 
stricted to  miraculous  gifts,  and  had  no  respect  to  any 
other  favours.  If  those  who  possessed  the  power  of 
working  miracles  had  prayed  for  any  common  tempo- 
ral or  spiritual  blessings  in  particular,  they  had  no 
ground  to  expect  that  those  particular  blessings  would 
be  granted  in  answer  to  the  promise  in  the  text.  We 
know  that  the  apostles  and  primitive  christians  were 
subject  to  poverty,  pain,  sickness,  and  all  the  common 
trials  and  afflictions  of  the  present  life ;  and  though 
they  undoubtedly  prayed,  that  these  natural  evils  might 
be  prevented,  mitigated,  or  removed,  yet  it  does  not 
appear,  that  their  prayers  respecting  those  things  were 
always  granted.  But  if  the  promise  in  the  text  were 
unlimited  and  universal,  it  seems  that  they  might  have 
prayed  for  any  common  favours,  with  the  same  faith 
and  assurance  of  being  heard,  as  when  they  prayed  for 
miraculous  gifts. 

III.  Let  us  inquire  with  respect  to  the  condition  of 
the  promise  under  consideration.  It  is  said  in  the  text, 
'•  All  things  whatsoever  ye  shall  ask  in  prayer,  believing^ 
ye  shall  receive."  And  in  another  place  it  is  said, 
"  What  things  soever  ye  desire  when  ye  pray,  believe  that 
ye  receive  them,  and  ye  shall  have  them.''''  This  promise 
was  expressly  made  upon  the  condition  of  a  certain 
kind  of  faith.  If  those  to  whom  it  was  made,  exercised 
that  certain  kind  of  faith,  their  faith  absolutely  secured 
the  fulfilment  of  the  promise;  but  if  they  failed  of  ex- 
ercising the  faith  required,  the  promise  was  not  fulfil- 
led. We  find  an  instance  of  this  in  the  17th  of  Mat- 
thew. There  we  read,  "  A  certain  man  came  to  Christ, 
kneeling  down  to  him,  and  saying.  Lord,  have  mercy 
on  xtry  son :  for  he  is  a  lunatick,  and  sore  vexed  ;  for 
oft  times  he  falleth  into  the  fire,  and  oft  into  the  water. 
And  I  brought  him  to  thy  disciples,  and  they  could 
not  cure  him.  Then  Jesus  answered  and  said,  O  faith- 
less and  perv^erse  generation,  how  long  shall  I  be  with 
you.'*  how  long  shall  I  sutler  you?    bring  him  hither 


SERMON    XXII.  363 

to  me.  And  Jesus  rebuked  the  devil,  and  he  departed 
out  of  him.  Then  came  the  disciples  to  Jesus  apart, 
and  said,  why  could  not  we  cast  him  out  .'*  And  Jesus 
said  unto  them,  because  of  your  unbelief:  for  verily  I  say 
unto  you,  if  ye  have  faith  as  a  grain  of  mustard  seed,  ye 
shall  say  unto  this  mountain,  remove  hence  to  yonder 
place,  and  it  shall  remove ;  and  nothing  shall  be  im- 
possihle  Hnto  you."  So  far  we  may  be  assured,  that  the 
promise  made  in  the  text  was  made  upon  the  condition 
of  a  certain  kind  of  faith,  the  least  degree  of  which 
secured  the  fulfilment  of  it.  The  question  now  is, 
wherein  did  the  faith  of  miracles  differ  from  any  other 
kind  of  faith?  To  this  I  answer,  that  it  differed  from 
every  other  kind  of  faith,  in  respect  to  the  peculiar  foun- 
dation of  it,  which  was  a  peculiar  power  of  working  mira- 
cles, given  to  all  the  apostles,  and  to  some  common 
christians,  in  the  primitive  days  of  the  gospel.  Christ 
promised  those  to  whom  he  had  given  the  power  of 
working  miracles,  that  he  would  assist  them  in  working 
any  miracle  they  desired  to  work,  upon  the  condition 
of  their  believing  that  he  would  assist  them,  according 
to  his  promise,  which  ran  in  this  form  :  "  These  signs 
shall  follow  tiiem  that  believe;  /«  m?/ name  shall  they 
cast  out  devils;  they  shall  speak  with  new  tongues; 
they  shall  take  up  serpents ;  and  if  they  drink  any 
deadly  thing,  it  shall  not  hurt  them:  they  shall  lay 
hands  on  the  sick,  and  they  shall  recover."  This  was 
a  promise  distinct  from  the  promise  of  eternal  life  to 
true  penitents ;  and  the  Jaith  of  miracles  was  built  upon 
tt)is  distinct  promise,  and  not  upon  the  promise  of  eter- 
nal life.  This  appears  from  the  account  we  have  of 
Peter's  faith  in  working  a  miracle.  "  Now  when  Peter 
and  John  went  up  together  into  the  temple,  at  the  hour 
of  prayer,  a  certain  man,  lame  from  his  mother's  womb, 
was  carried,  whom  they  laid  daily  at  the  gate  of  the 
temple,  which  is  called  beautiful,  to  ask  alms  of  them 
that  entered  into  the  temple.  Who,  seeing  Peter  and 
John  about  to  go  into  the  temple,  asked  an  alms.  And 
Peter  fastening  his  eyes  upon  him,  with  John,  said, 
look  on  us.     And  he  gave  heed  unto  them,  expecting 


364  SERMON    XXII. 

to  receive  something  of  them.  Then  Peter  said,  silver 
and  gold  have  I  none  :  but  such  as  I  have,  give  I  thee  : 
in  the  name  of  Jesus  Christ  of  JYazareth,  rise  up  and  walk. 
And  as  the  lame  man,  who  was  healed,  held  Peter  and 
John,  all  the  people  ran  together  unto  them  in  the 
porch  that  is  called  Solomon's,  greatly  wondering.  And 
when  Peter  saw  it,  he  answered  unto  the  people,  ye 
men  of  Israel,  why  marvel  ye  at  this.'*  or  look  ye  so 
earnestly  on  us,  as  though  by  our  own  power  or  holi- 
ness we  had  made  this  man  to  walk  ?  The  God  of 
Abraham,  and  of  Isaac,  and  of  Jacob,  the  God  of  our 
fathers  hath  glorified  his  Son  Jesus ;  whom  ye  deliver- 
ed up,  and  denied  him  in  the  presence  of  Pilate,  when 
he  was  determined  to  let  him  go.  ^^nd  his  name,  through 
Jaith  in  his  name,  hath  made  this  man  strong,  whom  ye 
see  and  know:  yea,  the  faith  which  is  in  him,  hath 
given  him  this  perfect  soundness  in  the  presence  of 
you  all."  Here  we  have  a  plain  and  intelligible  illus- 
tration of  the  faith  of  miracles,  or  that  faith  to  which 
the  promise  in  the  text  was  made.  Peter  knew  that 
Christ  had  given  him  the  peculiar  power  of  working 
miracles,  and  that  he  had  promised  to  assist  him  in 
Avorking  any  miracle,  upon  the  condition  of  his  exer- 
cising faith  in  that  promise  to  assist  him.  Accordingly, 
in  the  exercise  of  faith  in  that  promise,  he  said,  "  In  the 
name  of  Jesus  Christ  ofJVazareth,  rise  up  and  icalk.'"'  Sav- 
ing faith  consists  in  cordially  approving  the  way  of 
salvation  by  Christ;  but  the  faith  of  miracles  consisted 
in  believing  his  promise  to  assist  those,  whom  he  had  en- 
dowed with  miraculous  power,  to  perform  any  miracle, 
which  they  desired  to  perform.  It  is  easy  to  see  that 
a  faith  founded  upon  a  promise,  is  very  different  from 
a  faith  that  is  not  founded  upon  a  promise.  Christ  did 
promise  those  whom  he  had  endowed  with  miraculous 
power,  that  he  would  assist  them  in  working  any  mira- 
cle, if  they  would  believe  in  his  promise  of  assistance. 
Those,  therefore,  who  exercised  the  faith  of  miracles 
in  the  primitive  days  of  Christianity,  could  give  as  good 
a  reason  for  their  peculiar  laith,  as  others  could  for 
i:heir  faith  in  the  gospel.     Though  their  faith  of  mira- 


s  SERMON   XXII.  365 

ties  was  diflerent  from  saving  faith,  yet  it  was  built 
upon  as  plain,  as  intelligible,  and  as  firm  a  foundatioQ, 
as  saving  faith;  for  it  was  built  upon  a  divine  promise, 
which  they  were  bound  to  believe.  It  now  remains  to 
inquire, 

IV.  Whether  christians,  at  this  day,  have  a  right  to 
apply  tlie  promise  in  the  text  to  themselves  in  any 
case  whatever,  or  whether  ministers,  at  this  day,  have 
a  right  to  say  to  christians,  ''  All  things  whatsoever 
ye  shall  ask  in  prayer,  believinif^  ye  shall  receive." 
Some  devout  divines  have  applied  this  promise  to  chris- 
tians, and  some  devout  christians  have  applied  it  to 
themselves,  and  professed  to  have  acted  under  the  in- 
fluence of  it.  But  it  is  a  very  serious  and  important 
question,  whether  this  be  not  a  misunderstanding,  a 
misapplying,  and  a  perverting  of  the  promise.  And 
perhaps,  it  will  appear  in  this  light,  if  we  consider  the 
Ibllowing  observations. 

1.  This  promise  was  made  to  particular  persons, 
and  in  respect  to  a  particular  object.  It  was  made  to 
those  who  possessed  miraculous  powers,  and  with  re- 
spect to  their  exercising  those  powers.  All  the  primi- 
tive christians  were  not  endowed  with  supernatural 
gifts.  Though  these  wer.e  bestowed  as  largely  and 
generally  upon  the  church  of  Corinth,  as  upon  any 
other  christian  church  at  that  day,  yet  Paul  asked 
them, "  Are  all  apostles?  are  all  prophets  ?  are  all  teach- 
ers ?  are  all  workers  of  miracles  ?  have  all  the  gifts  of 
healing?  do  all  speak  with  tongues?  do  all  interpret  ?" 
Many  were  converted  some  time  before  they  received 
miraculous  gifts.  Hence  Paul  asked  certain  disciples 
whom  he  found  at  Ephcsus,  '^  Have  ye  received  the  Holy 
Ghost  since  ye  believed?  And  they  said  unto  him,  we 
have  not  so  much  as  heard  whether  there  be  any  Holy 
Ghost.  And  he  said  unto  them,  unto  what  then  were 
ye  baptized  ?  and  they  said  unto  John's  baptism."  He 
then  told  them,  that  John  baptized  his  converts  upon 
their  faith  in  Him  who  was  to  come.  "  And  when  they 
heard  this,  they  were  baptized  in  the  name  of  the  Lord 
Jesus.     And  when  Paul  had  laid  his  hands  upon  them. 


366  SERMON    XXII. 

ike  Holy  Ghost  came  on  them.,  and  they  spoke  witli 
tongues  and  prophesied."  When  the  cvangehst  Phihp 
had  preached  the  gospel  in  Samaria  and  converted 
many,  Peter  and  John,  two  apostles,  were  sent  thither; 
"And  when  they  had  come  down,  they  prayed  for 
them  that  tliey  might  receive  the  Holy  Ghost.  (For  as 
yet  he  was  fallen  upon  none  of  them :  only  they  were 
baptized  in  the  name  of  the  Lord  Jesus ;)  then  laid 
they  their  hands  on  them,  and  they  received  the  Holy 
Ghost."  Their  receiving  the  Holy  Ghost  signified 
their  receiving  the  gift  of  miracles.,  and  not  the  gift  of 
special  grace.  This  the  converts  had  received  before 
the  apostles  laid  their  hands  upon  them.  As  the  gift 
of  the  Holy  Ghost  was  not  conferred  upon  all  chris- 
tians, so  none  but  those  upon  whom  that  gift  was  con- 
ferred, possessed  miraculous  powers,  and  had  a  right 
to  claim  the  promise  in  the  text,  and  to  presume  to  act 
by  virtue  of  it.  The  gift  of  miracles  was  like  the  gift 
of  prophesy.  When  a  man  had  received  the  gift  of 
prophesy,  he  was  established  as  a  prophet,  and  had  a 
right  to  depend  upon  a  prophetick  spirit.  After  Samuel 
had  once  received  the  gift  of  prophesy,  all  Israel  knew 
that  he  was  established  to  be  a  prophet  of  the  Lord.  So 
when  a  christian  had  once  received  the  gift  of  the  Holy 
Ghost,  he  had  a  right  to  work  miracles,  and  to  claim 
the  promise  in  the  text.  Though  we  cannot  tell  how 
a  man,  who  had  received  the  gift  of  prophesy,  knew 
that  he  had  received  that  gift ;  nor  how  a  christian,  who 
had  received  the  gift  of  miracles,  k)icw  that  he  had 
received  that  gift ;  yet  we  must  suppose,  that  a  man, 
who  had  received  the  gift  of  prophesy,  knew  that  he 
had  received  it ;  and  that  a  christian,  who  had  received 
the  gift  of  miracles,  knew  that  he  had  received  it.  As 
those,  therefore,  who  had  received  the  gift  of  the  Holy 
Ghost,  knew  that  they  had  received  it,  so  they  had  a 
right  to  apply  the  promise  in  the  text  to  themselves ; 
but  as  those  who  had  not  received  the  gittofthe  Holy 
Ghost,  must  have  known  that  they  had  not  received  it, 
so  they  had  no  right  to  apply  the  promise  in  the  text  (o 
themselves.     It  hence  follows,  that  christians,  at  this 


SERMON    XXII.  367 

day,  who  have  not  received  the  gift  of  the  Holy  Ghost, 
and  know  that  they  have  not  received  it,  have  no  right 
to  apply  the  promise  in  the  text  to  themselves,  nor  to 
pray  for  any  supernatural  gift,  believing^  that  they  shall 
receive  it,  by  virtue  of  the  promise. 

2.  If  christians  at  this  day,  apply  the  promise  in  the 
text  to  themselves,  they  must  do  it  upon  the  principle 
that  believing  a  thing  to  be  true,  will  make  it  true,  which 
we  know  is  false.  Some  of  the  Jews  in  Christ's  day 
believed  that  he  was  a  temporal  prince,  and  would 
deliver  their  nation  from  all  their  temporal  enemies; 
but  this  did  not  make  it  true.  The  Jews  in  general 
since  that  time,  have  believed  that  Christ  was  an  impos- 
tor; but  this  has  not  made  it  true.  Paul  believed  Xh^X 
he  was  a  good  man,  and  stood  high  in  the  favour  of 
God  before  he  was  converted^  but  this  did  not  make  it 
true.  If  any  thing  be  not  true  before  it  is  believed  to 
be  true,  the  believing  of  it  to  be  true,  cannot  make  it 
so.  If  the  promise  in  the  text  was  not  made  to  any 
who  had  not  received  the  Holy  Ghost,  then  if  any  who 
have  not  received  the  Holy  Ghost  believe  that  it  is 
made  to  them,  their  believing  this  to  be  true,  will  not 
make  it  true.  There  is  no  doubt  but  that  some  chris- 
tians in  these  latter  days,  have. believed,  that  the  promise 
in  the  text  was  made  to  them,  and  have  prayed  for  par- 
ticular favours,  icifh  a  strong  6e//e/' that  the  particular 
favours  tliey  prayed  for  would  be  granted,  according  to 
their  faith,  but  have  commonly,  if  not  always  been  dis- 
appointed. 

8.  It  appears  from  the  limitation  of  the  promise  in 
the  text,  that  it  cannot  apply  to  christians  at  this  day. 
The  promise  was  limited  to  those  only,  who  had  re- 
ceived the  Holy  Ghost,  and  in  respect  to  his  supernatu- 
ral gifts  alone.  It  gave  them  no  assurance,  that  if  they 
prayed  for  any  thing,  except  some  supernatural  gift, 
that  they  should  certainly  receive  it.  And  since  those 
who  had  received  the  Holy  Ghost,  had  no  right  to  ex- 
ercise faith  in  the  promise,  in  respect  to  any  common 
favours,  it  necessarily  follows,  that  common  christians, 
at  this  day.  have  no  right  to  exercise  faith  in  the  pro- 


368  SERMON    XXII. 

mise,  in  respect  to  praying  for  common  favours.  It  is 
absurd  to  suppose,  that  "  all  things  whatsoever,  chris- 
tians at  this  day,  shall  ask  in  prayer,  believing^  they 
shall  receive,"  when  this  was  not  true  in  regard  to 
those,  who  had  received  the  gift  of  the  Holy  Ghost. 
This  would  be  to  suppose,  that  if  any  particular  chris- 
tian now,  should  ask  for  any  particular  grace,  believing 
he  should  receive  it,  he  would  receive  it;  or  if  he 
should  ask  to  be  preserved  from  any  particular  dan- 
der, believing  that  he  should  be  preserved,  he  would  be 
preserved  ;  or  if  he  should  ask  for  temporal  prosperity. 
believing  it  should  be  granted,  it  would  be  granted,  if 
it  be  absurd  to  suppose  these  things,  then  it  is  absurd 
to  suppose,  that  christians,  at  this  day,  have  a  right  to 
apply  the  promise  in  the  text  to  themselves  in  any 
case  whatever.     1  may  add, 

4.  We  have  reason  to  believe,  that  pious  persons 
have  often  prayed  properly  for  particular  favours,  and 
yet  have  been  denied.  David  fasted  and  prayed  for 
his  sick  child,  that  it  might  live ;  but  it  died.  Paul 
prayed  that  the  thorn  in  his  flesh,  whatever  it  was, 
might  be  removed ;  but  instead  of  removing  it,  "  the 
Lord  said,  my  grace  is  sufficient  for  thee:  for  my 
strength  is  made  perfect  in  weakness."  Paul  had  un- 
doubtedly read  and  believed  the  promise  in  the  text, 
when  he  besought  the  Lord  thrice,  that  the  thorn  in 
his  flesh  might  depart  from  him;  but  he  did  not  exer- 
cise faith  in  the  promise,  because  he  knew  it  did  not 
respect  natural,  but  only  supernatural  gifts.  Christ 
prayed  repeatedly  and  fervently  that  the  cup  of  suffer- 
ing might  pass  from  him ;  but  that  cup  did  not  pass 
from  him.  Though  he  knew  that  his  Father  always 
heard  and  approved  his  prayers,  yet  he  did  not  always 
expect  that  he  would  always  grant  whatever  he  prayed 
for ;  except  he  prayed  for  some  miraculous  gift ;  and 
then  it  was  always  granted  as  he  expected.  These  in- 
stances clearly  show,  that  christians,  at  this  day,  have 
no  right  to  apply  the  promise  in  the  text  to  themselves, 
nor  to  exercise  faith  in  it,  in  praying  for  any  thing  what- 
soever. 


SERMON   XXII.  369 


IMPROVEMENT. 


1.  If  the  apostles  and  primitive  preachers,  and  pro- 
fessors of  Christianity  were  endowed  with  supernatural 
gitts  ,•  then  we  can  easily  account  for  the  rapid  and 
extensive  spread  of  the  gospel  for  three  or  four  hun- 
dred years  after  its  first  publication.     All  civil  and  ec- 
clesiastical historians  agree  in  the  fact,  that  the  gospel 
did  spread  far  and  wide  in  that  period  of  the  church, 
without  the  aid  of  civil  or  military  power;  and  in  op- 
position  to  Jewish  prejudices  and  heathen  supersti- 
tion, idolatry,  learning,  and  philosophy.     Gibbon,  and 
other  dcistical  writers,  have  endeavoured  to  account 
for  this  event,  without  a  divine  and  miraculous  interpo- 
sition in  favour  of  Christianity.     But  they  can  give  no 
satisfactory  evidence  in  support  of  their  infidel  opin- 
ion.    The  inspired  writers  alone  give  us  full  and  infal- 
lible information  upon  this  subject.     The  account  they 
give  us  of  the  supernatural  powers  conferred  on  the 
apostles    and    their    followers,  constrains    us  to    be- 
lieve, that  the  gospel  must  have  triumphed  over  all  op- 
position wherever  it  was  carried  by  men  armed  with 
miraculous  powers.     Not  only  the  apostles,  but  all  the 
churches  which  they  planted,  possessed  a  great  variety 
of  supernatural  gifts.     They  possessed  the  word  of  wis- 
dom, which  enabled   them  to  understand  and  explain 
the  old  testament  types   and  predictions  .  of   Christ. 
They  possessed  the  power  of  prophecy,  which  enabled 
them  to  foretel  future  events.     They  possessed  the  gift 
of  tongues,  which  enabled  them  to  speak  to  every  na- 
tion in  their  own  language.     They  possessed  the  pow- 
er of  casting  out  evil  spirits,  and  of  healing  all  manner 
of  bodily  diseases  and  infirmities.     The  frequent  exer- 
cise of  all  such  supernatural  powers  must  have  carried 
an  irresistible  conviction  to  the  minds  of  men,  of  the 
truth,  divinity,  and  importance  of  the  gospel,  which 
they  heard  preached  with  the  utmost  clearness  and 
pungency.     It  is  not  by  any  means  incredible,  that  the 
47 


370  .^ERMu.N    XXII. 

preacliiiii;  oftlie  j^ospcl,  attended  by  a  combination  of 
supernatural  powers,  should  confound  the  heathen 
priests,  silence  the  heathen  oracles,  overturn  the  hea- 
then temples,  and  subvert  the  whole  system  of  heathen 
idolatry,  superstition,  and  fanaticism.  No  mere  human 
power  and  exertion  can  account  for  the  astonishing 
t^pread  of  the  gospel  in  the  primitive  times  of  Chris- 
tianity ;  and  nothing  short  of  those  supernatural  pow- 
ers bestowed  upon  the  propagators  of  it,  could  have 
enabled  them  to  produce  the  great  and  glorious  eflects 
which  it  is  universally  acknowledged  they  did  produce. 
And  since  such  miraculous  powers  were  absolutely  ne- 
cessary to  promote  the  spread  of  the  gospel  through 
Judea,  Asia,  and  the  whole  Koman  empire,  at  first,  it  is 
very  reasonable  to  suppose,  that  those  supernatural 
gifts  were  continued  in  the  church  so  loiig^  and  no  longer, 
than  they  were  necessary  to  promote  the  gospel.  Ac- 
cordingly, the  best  historians  tell  us,  that  they  gradu- 
ally decreased,  and  finally  ceased  about  the  close  of  the 
third  century. 

2.  If  christians  have  no  right,  at  this  day,  to  apply 
the  promise  in  the  text  to  themselves,  then  they  have 
no  right  to  pray  for  any  favour,  whether  temporal  or 
spiritual,  private  or  publick,  absolutely  and  unsubmis- 
sively.  "  Every  good  gift,  and  every  perfect  gift  cometh 
down  from  the  Father  of  lights,  with  whom  there  is  no 
variableness,  nor  shadow  of  turning.  He  is  in  ono 
mind,  and  who  can  turn  him  ?  and  what  his  soul  desir- 
eth,  even  that  he  doeth."  He  has  infallibly  determined 
when,  and  where,  and  upon  whom  he  will  bestow  all 
his  favours;  and  christians  have  no  right  to  desire  or 
to  ask  him  to  alter  any  of  his  determinations  respect- 
ing themselves  or  others.  And  since  they  never  know 
before  hand,  his  determinations  respecting  the  bestovv- 
roent  of  any  future  favours,  they  have  no  right  to  ask 
for  any  thing,  which  he  has  not  absolutely  promised, 
without  unreserved  submission  to  his  will.  Though  he 
has  promised  Christ,  that  he  will  save  all  those  whom 
he  has  given  him  in  the  covenant  of  redemption,  yet 
christians  have  no  right  to  pray  absolutely  and  uncon- 


SERMON    XXII.  J57J. 

<litionally  for  the   salvation  of  any  particular  sinner ; 
because  tliey  do  not  know  tliat  it  is  his  will  to  save  that 
particular   person.      Though  they  ou2;ht  to    pray  for 
those  that  are  sick,  that  they  may  be   recovered  to 
hoaltli,   yet    they  ought   not  to   pray   for  this   favour 
absolutely  and  unconditionally;  because  they  do  not 
know  that  it  is  the  will  of  God  to  grant  it.    And  th^n^-h 
they  ought  to  pray  for  all  mankind,  that  both  tempora* 
ana  spiritual  blessings  may  be  bestowed   upon  them: 
yet  they  have  no  right,  in  any  case,  to  pray  for  any 
pu'olick  favours,  absolutely  and  unconditionally,    be- 
cause O'-ey  do  not  know  what  publick  iavours  God  has 
determined  to  bestow.     Their  prayers,  in  all  cases, 
and  in  respect  to  all  things,  ought  to  be  made  condi- 
tions !!y  and  suhujissively.     And  whenever  they  pray 
coFiditioiially  and  submissively,  they  pray  that  whatever 
they  ask   for  may  not  be  granted,   if  God  see  best  to 
deny  iheni.     Christ  has  set  a  perfect  example  of  sub- 
missive prayer,  in  his  address  to  his  Father  in  the  gar- 
den, respecting  his  tremendous  sufTerings  on  the  cross. 
There  he  kneeled  down  and  prayed,  saying,  "  Father, 
if  thou  be  willing,  remove  this  cup  from  me:  neverthe- 
less, not  my  will,  but  thine  be  done."     His  will  was  to 
have  God  remove  the  cup  Irom  him,  if  he  were  pleased 
to  do  it;  but  ilnot,  he  prayed   that  his  petition  might 
be  denied,  and  the  will  of  his  Father  might  he  dgne« 
Christians,  at  this  day,  ought  always  to  follow  this  ex- 
ample  in  all  their  prayers  for  themselves  and  others, 
and  in  respect   to   every  thing  they   pray  for.     They 
liuve  no  right  to  imagine,  that  "all  things  whatsoever 
t!i"y  shall  ask  in  prayer,  bcUcvhiir^  they  shall  receive.*' 
This  promise  was  given  to  certain  persons  for  a  cer- 
tain time,  and  does  not  belong  to  them,  and.  they  have 
no  right  to  exercise  faith  in  it. 

3.  Ilehristians  have  no  right,  at  this  day,  to  exercise 
faith  in  the  promise  in  the  text,  then  they  have  no  right 
to  exercise  laith  in  their  own  peculiar  teelings  or  im- 
pressions. The  apostles  and  primitive  christians,  who 
possessed  mitaculous  powers,  did  not  believe  that  all 
tilings  whatsoever  they  asked   in  prayer,   should    be 


372  !>ERMON    XXII. 

granted,  because  they  had  peculiar  feelings  and  im- 
pressions respecting  wliat  they  asked;  but  they  believed 
that  whatsoever  they  asked  would  be  granted,  because 
a  divine  promise  had  been  given  them,  that  whatever 
they  asked  in  faith  of  that  promise,  should  be  granted. 
They  knew  that  the  promise  in  the  text  was  made  to 
ihe'irjaith,  and  not  to  their  feelings  or  pecuhar  impres- 
sions. They  did  not  expect  to  work  a  miracle,  because 
they  had  a  certain  impression^  that  they  could  work  a 
miracle ;  but  they  expected  to  work  a  miracle,  because 
they  believed  in  the  promise  of  divine  assistance  to 
work  a  miracle.  Since  those  who  possessed  miracu- 
lous powers,  had  no  right  to  believe,  that  whatever 
they  asked  in  prayer,  would  be  granted  on  account  of 
any  peculiar  impression,  that  it  would  be  granted :  it  is 
certainly  absurd  for  christians  at  this  day,  who  are  to- 
tally destitute  of  miraculous  powers,  to  believe  that 
they  shall  receive  whatever  they  ask  in  prayer,  on  ac- 
count of  some  peculiar  impression,  which  they  have  that 
what  they  ask  they  shall  certainly  receive.  Though 
christians,  at  this  day,  have  no  promise,  that  whatever 
they  pray  for  shall  be  granted,  yet  they  sometimes  have 
a  strong  impression  on  their  minds,  that  a  certain  favour 
they  ardently  desire  will  be  bestowed,  if  they  pray  for 
it  on  the  ground  of  that  impression.  But  since  they 
have  no  promise  to  believe  in,  they  have  no  right  to 
believe  in  any  impression,  that  what  they  pray  for  shall 
be  granted.  There  is  reason  to  fear,  that  christians 
many  times  believe  in  an  impression,  instead  of  a^^ro- 
mise ;  and  confidently  expect,  that  God  will  grant  what 
Ihey  are  deeply  impressed  he  will  grant,  if  they  ask  for  it. 
Men  are  naturally  disposed  to  regard  peculiar  impres- 
sions, and  to  be  influenced  by  them,  in  their  hopes  and 
fears,  and  prayers.  We  sometimes  hear  of  persons 
having  promises  come  to  their  minds,  and  making  deep 
impressions  on  them.  And  it  is  very  probable,  that 
the  promise  in  the  text  has  come  to  the  minds  of  many 
persons,  and  made  deep  impressions  upon  them;  and 
led  them  to  imagine,  that  they  really  believed  the  pro- 
mise, while  they  only  believed  the  impressions  made  by 


$ERMON    XXII.  373 

it.  It  is  more  than  possible,  that  some  may  now  recol- 
lect certain  impressions^  which  led  them  to  pray  for  cer- 
tain favours,  in  great  confidence,  that  they  would  be 
Sfranted.  But  no  one  has  a  right  to  exercise  faith  in 
his  own  peculiar  feelings  or  impressions.  There  are 
no  promises  made  to  any  impressions.  All  the  pro- 
mises of  the  gospel  are  made  to  some  holy  exercise  or 
affection,  and  to  nothing  in  which  men  are  entirely  pas- 
sive. 

4.  If  christians,  at  this  day,  have  no  right  to  apply 
the  promise  in  the  text  to  themselves,  then  those  who 
apply  it  to  themselves  are  in  danger  of  running  into 
gross  errours  and  delusions.  There  have  been  many 
individuals,  among  almost  all  denominations  of  chris- 
tians, who  have  applied  the  promise  to  themselves, 
and  have  prayed  and  acted  under  a  supposed  influence 
of  it.  They  have  believed,  that  if  they  prayed  for 
particular  favours,  in  the  belief  that  the  favours  would 
be  granted,  that  they  should  certainly  receive  them. 
And  they  have  built  their  faith  in  the  promise,  not 
upon  having  supernatural  gifts,  but  upon  their  ha- 
ving peculiar  and  uncommon  impressions  in  respect  to 
the  favours  they  prayed  for.  Such  an  application  of 
the  text,  and  of  similar  passages  in  the  new  testament, 
has  led  some  to  expect  what  they  had  no  right  to  ex- 
pect. It  has  led  them  to  pray  for  certain  things,  with 
an  ardent  desire  and  belief^  that  they  would  be  granted. 
It  led  Mr.  Whitefield  confidently  to  expect  what  he 
had  no  right  confidently  to  expect.  He  had  an  amia- 
ble, promising  little  son,  whom  he  ardently  desired  and 
prayed  might  be  an  eminently  useful  minister,  and  he 
had  such  strong  and  agreeable  impressions  concerning 
him,  that  he  confidently  expected,  that  he  would  be 
what  he  so  ardently  desired  and  prayed  that  he  might 
be.  But  his  son  died  when  he  was  about  four  years 
old,  and  the  event  not  only  disappointed  him,  but  cured 
him  of  his  errour.  The  misapplication  of  the  promise 
in  the  text,  has  led  some  confidently  to  expect,  that  a 
certain  man  would  be  their  minister,  because  they  had 
a  strong  impression  and  a  Uvely  faith  that  he  would  be 


374  SERMON   xxu. 

their  minister;  but  they  were  disappointed.    The  same 
groundless  faith  has  led  others  to  expect  that  a  certain 
man  would  be  ordained  in  a  certain  place,  on  a  certain 
day;  but  the  event  did  not  take  place.     The  misunder- 
standing and  the  misapplying  this  text  has  led  some 
confidently  to  expect,  and   puhlickly  to  predict,  that 
there  would  be  a  revival  of  religion  in  such  and  such 
places,  and  such  and  such  persons  would  be  converted 
at  such  and  such  particular  times;  but  their  hopes  and 
predictions  were  not  realized.     The  same  misappre- 
hension and  misapplication  of  the  same  promise  have 
led  some  to  go  where  they  had   no  right  to  go,  and  to 
do  what  they  had  no  right  to  do  ;  and  what  they  after- 
wards bitterly  regretted.     These  facts  are  capable  of 
being  fully  substantiated.     And  they  have  taken  place, 
as  I   said,  among  almost,    if  not  all  denominations  of 
christians.      Impressions  have  governed   the  faith  of 
Quakers,  of  Congregationalists,  of  Methodists,  of  Uni- 
versalists,  and  even  of  Exists.     Relly,  the  father  of  the 
Murrean  Universalists,   professed  to  be  governed   in 
speaking   and  acting,  by  internal   impressions.     And 
Lord   Herbert,  the   father  of  Deists,  professed  to  be 
guided  by  internal  impressions.     The  great  adversary 
endeavoured  to  lead  Christ  astray,  by  the  misapplica- 
tion of  a  promise.     And   probably  this  has  been,  for 
ages,  his  most  successful  method  of  leading  both  sin- 
cere and  insincere  christians  irito  the  most  absurd  and 
fatal  errours  and  delusions.     He  first  makes  certain 
impressions  on  their  minds,  which  leads  them  to  mis- 
understand   and    misapply  promises   in  their  lavour. 
How  often  does  he  lead   sinners  to  entertain  a  iiiJse 
hope,   by  applying  promises   made    to    christians,  to 
themselves  ?     How   often   docs  he  lead    christians  to 
adopt  the  sentiment,  that  if  they  believe  a  thing  to  be 
true,  it  will  make  it  true  ?  that  if  they  believe  a  thing 
to  be  ris;ht,  it  will  mike  it  riglit ;  or  if  they  believe  an 
event  will  happen,  it  will  make  it  happen?     It  is  easy 
to  see,  that   by  thi.s  mode  of  s^nluction,  he  can  lead 
mankind   into  any  errours   and   delusions   he  pleases. 
Paul  waft  sensible  of  this  diabolical  artifice,  and  cau- 


SERMON   XXII.  375 

tions  the  Corinthians  against  it.  He  says,  "  I  am  jeal- 
ous over  you  with  s^odly  jealousy.  1  fear  lest  by  any 
means,  as  the  serpent  beguiled  Eve  through  his  subtil- 
ty,  so  your  minds  should  be  corrupted  from. the  simpli- 
city that  is  in  Christ."  Men  are  very  fond  oi"  thinking 
that  if  any  agreeable  impressions  are  made  upon  their 
minds,  they  must  be  made  by  some  good  spirit.  But 
they  ought  to  remember,  that  impressions  may  be  made 
by  an  evil  spirit,  as  well  as  by  a  good  spirit.  "  Be  so- 
ber, be  vigilant:  because  your  adversary,  the  devil,  as 
a  roaring  lion,  walketh  about  seeking  whom  he  may 
devour." 

5.  If  no  other  peculiar  promise  respecting  prayer 
was  made  to  those  who  possessed  miraculous  powers, 
but  the  promise  in  the  text,  and  other  similar  promi- 
ses, then  all  the  other  promises  made  to  prayer  are  ap- 
plicable to  christians  at  this  day.  They  have  a  right 
to  exercise  faith  in  the  general  promise,  "  He  that  ask- 
eth  receiveth  ;  and  he  that  seeketh  tindeth,  and  to  him 
that  knocketh  it  shall  be  opened."  'J'hey  have  a  right 
to  exercise  faith  also  in  innumerable  other  promises 
made  to  the  elToctual  fervent  pr.ayer  of  the  righteous. 
Tliey  have  all  the  encouragement  to  pray  in  faith  of 
the  promises,  that  ihey  can  reasonably  desire.  God 
has  never  said  to  the  seed  of  Jacob,  "seek  ye  me 
in  vain;"  but  he  has  assured,  them,  that  if  they  pray 
aright,  they  shall  always  be  heard;  and  either  receive 
what  they  pray  for  in  particular,  or  something  more  for 
his  glory  and  their  good  In  order  to  pray  aright,  they 
must  pray  willi  a  real  desire  for  those  tilings  they  pray 
for,  and  with  a  cordial  submission  to  the  will  of  God, 
whether  he  shall  grant  or  deny  their  requests.  And 
when  they  offer  up  such  prayers,  they  are  always  his 
delight,  and  shall  avail  much,  though  they  do  not  ob- 
tain the  particular  things  they  ask  lor.  And  this  is  aU 
they  ought  to  desire  or  do  desire  when  they  pray 
aright. 


SERMON  XXIII. 

FEEBLE    CHRISTIANS. 

MATTHEW,  XII.  20. 

Jl  bnnsed  reed  shall  he  not  break,  and  smoking Jlax  shall  he  not  quench, 
till  he  send  forth  judgment  unto  victory. 

In  order  to  understand  these  words,  it  seems  neces- 
sary to  read  a  number  of  the  preceding  verses  with 
which  they  are  intimately  connected. 

After  Christ  had  healed  a  man  with  a  withered  hand 
on  the  Sabbath  day,  "  Then  the  Pharisees  went  out, 
and  held  a  council  against  him,  how  they  might  destroy 
him.  But  when  Jesus  knew  it,  he  withdrew  himself 
from  thence ;  and  great  multitudes  followed  him,  and 
he  healed  them  all,  and  charged  them  that  they  should 
not  make  him  known  :  that  it  might  be  fulfilled  which 
was  spoken  by  Esaias  the  prophet,  saying.  Behold,  my 
servant,  whom  I  have  chosen  ;  my  beloved,  in  whom  my 
soul  is  well  pleased :  I  will  put  my  Spirit  upon  him, 
and  he  shall  show  judgment  to  the  Gentiles.  He  shall 
not  strive  nor  cry ;  neither  shall  any  man  hear  his 
voice  in  the  streets.  A  bruised  reed  shall  he  not 
break,  and  smoking  flax  shall  he  not  quench,  till  he 
send  forth  judgment  unto  victory."  Something  like 
this  seems  to  be  the  true  sense  of  the  passage  :  '•  You, 
Jews,  imagine  that  the  Messiah  will  come  to  set  up  a 
temporal  kingdom  in  this  world,  to  aggrandize  your  na- 
tion and  save  them  from  the  oppression  and  tyrarmy  of 
the  Gentiles,  to  whom  you  have  so  long  been  subject- 
ed. But  in  this  you  arc  greatly  deceived.  I,  who  pro- 
fess to  be  the  promised  Messiah,  am  not  come  to  gain 


SERMON  xxiir.  377 

temporaly  but  spiritual  victories.  I  am  not  come  to  exe- 
cute vengeance,  but  to  display  mercy,  agreeably  to  the 
predictions  concerning  the  promised  Messiah,  which 
you  have  often  read  in  the  prophecies  of  Isaiah  and 
other  prophets.  1  am  come  to  seek  that  which  was 
lost,  to  strengthen  that  which  was  weak,  and  to  heal 
that  which  was  sick.  I  will  not  break  the  bruised  reed, 
nor  quench  the  smoking  flax ;  but  1  will  bind  up  the 
broken  hearted,  and  comfort  the  feeble  minded,  until 
I  have  obtained  a  spiritual  victory  and  triumphed  over 
both  Jews  and  Gentiles.  My  kingdom  cometh  not  with 
observation,  or  with  tumults  and  convulsion,  like  other 
kingdoms,  but  silently  and  irresistibly  in  the  hearts  of 
men.  1  have  cured  the  withered  hand,  I  have  healed 
multitudes  that  followed  me,  and  I  am  now  ready  to 
heal  the  minds  as  well  as  the  bodies  of  men,  and  per- 
form the  whole  work,  which  I  was  sent  into  the  world 
to  perform."  The  spirit  of  the  text  in  this  connexion, 
justifies  us  in  saying. 

That  Christ  is  ready  to  receive  and  comfort  the  fee- 
ble minded.     I  shall, 

f.  Describe  the  feeble  minded ; 

II.  Consider  how  it  comes  to  pass  that  they  are  fee- 
ble minded  ;  and, 

III.  Show  that  Christ  is  ready  to  receive  and  comfort 
them. 

I.  I  am  to  describe  the  feeble  minded. 

These  are  certainly  such  as  resemble  the  bruised 
reed  and  smoking  flax.  They  are  those  of  a  broken 
and  contrite  spirit,  and  essentially  difTerent  from  the 
stout  hearted.  Their  carnal  mind  has  been  slain,  and 
their  stony  hearts  softened.  They  have  experienced 
a  saving  change,  but  still  are  in  darkness  and  difficulty. 
They  feel  their  need  of  comfort,  and  their  unworthi- 
ness  of  it.  This  is  the  general  character  of  the  feebl© 
minded,  in  distinction  from  those  who  are  strong  in 
faith.  But  it  may  be  proper  and  useful  to  give  a  more 
specifick  description  of  the  feeble  minded  ;  for  they  do 
really  differ  in  various  respects,  though  they  are  essen- 
tially alike.  Here  it  may  be  observed, 
18 


378  SERMON    XXllI. 

1.  That  those  are  feeble  minded,  M'ho  have  submis- 
sion to  God,  without  faith  in  Christ.  This  is  often  the 
case  with  young  converts.  Their  enmity  to  God  is 
taken  away ;  their  objections  are  removed  ;  they  cease 
to  contend  with  their  maker;  they  justify  him  and  con- 
demn themselves ;  they  realize  that  they  are  in  his 
hand,  as  the  clay  is  in  the  hands  of  the  potter,  and 
they  are  willing  that  he  should  dispose  of  them  as  shall 
be  most  for  his  own  glory.  While  they  lie  here  sub- 
missively at  the  foot  of  divine  sovereignty,  their  past 
fears  and  distresses  leave  them  in  a  solemn  calm,  that 
they  cannot  account  for;  but  are  apt  to  conclude,  that 
God  has  given  them  up  to  stupidity.  Though  they 
really  submit  to  God,  yet  they  do  not  believe  in  Christ. 
They  realize  that  God  may  justly  destroy  them,  but 
do  not  see  how  he  can  justly  and  consistently  save 
them.  They  are  still  ignorant  of  the  way  of  salvation 
through  the  atonement  of  Christ;  and  being  ignorant 
of  this  they  do  not  exercise  faith  in  the  only  and  all- 
sufficient  mediator;  which  leaves  them  in  darkness. 
In  such  a  weak,  feeble,  and  comfortless  situation,  many 
have  continued  not  only  for  days,  and  weeks,  but 
months,  if  not  for  years.  These  persons  resemble  the 
smoking  flax  before  it  begins  to  blaze. 

2.  Those  are  feeble  minded,  who  have  submission 
and  faith,  but  no  hope.  Submission  and  faith  may 
both  exist  in  the  heart,  without  creating  a  hope  of  salva- 
tion. Those  who  have  submitted  to  divine  sovereignty, 
and  seen  the  way  of  life  through  Christ,  may  not  know 
nor  think,  that  their  submission  and  faith  are  genuine 
exercises  of  grace,  and  entitle  them  to  the  promises  of 
the  gospel.  Though  they  are  conscious  of  love  to  God 
and  love  to  Christ,  still  they  imagine,  that  they  do  not 
feel  as  they  have  always  supposed  that  true  converts 
feel.  The  change  of  views  and  feelings  in  their  minds, 
does  not  appear  to  them  like  what  they  have  supposed 
a  saving  change  to  be.  Though  they  are  sensible, 
that  they  feel  differently  from  wiiat  they  once  felt ;  yet 
they  durst  not  indulge  a  hope,  that  they  have  passed 
from  death  unto  Ufe,  and  arc  in  a  renewed,  pardoocd, 


SERMON   XXIII.  379 

mid  justified  state.  They  sensibly  desire  to  obtain 
pardoning  mercy,  and  feel  determined  to  seek  and 
strive  for  salvation  as  long  as  they  live.  There  are  a 
great  many  such  persons  in  the  world,  who  appear  to 
others,  by  what  they  say  and  do,  to  be  real  christians ; 
and  yet  entertain  no  hope  themselves  of  their  own  good 
estate.  Their  hearts  appear  to  be  broken  like  the 
bruised  reed,  their  consciences  appear  to  be  enlight- 
ened and  tender,  and  they  discover  sparks  of  grace, 
which  resemble  the  smoking  flax  before  it  bursts  into 
a  flame. 

3.  There  is  another  class  of  the  feeble  minded ;  I 
mean  such  as  have  submission,  faith,  and  hope ;  but 
yet  have  little  confidence  in  their  gracious  state.  They 
sometimes  hope,  and  sometimes  fear,  but  generally 
doubt.  They  are  never  confident  that  they  have  re- 
ceived the  grace  of  God  in  truth.  They  mean  to  be 
conscientious  and  punctual  in  the  performance  of  all 
religious  duties,  and  to  seek  and  strive  for  greater  light 
and  confidence  ;  but  yet  they  live  somewhat  easy  upon 
their  feeble  and  slender  hope  of  being  the  children  of 
God.  They  are  almost  continually  under  what  they 
consider  the  hidings  of  God's  face,  which  strong  as 
well  as  weak  christians  sometimes  experience.  It 
must  not  be  omitted  to  observe, 

4.  That  backsliding  christians  are  weak  and  feeble 
minded.  There  are  some  sincere  professors,  who  lose 
their  first  love,  neglect  their  first  duties,  and  grow  lan- 
guid and  dull  in  running  the  christian  course.  Such 
instances  are  mentioned  in  scripture,  and  such  instan- 
ces are  to  be  found  at  the  present  day.  This  may  be  ow- 
ing in  many  cases,  to  a  change  of  circumstances,  wiiich 
lead  the  spiritually  minded  to  become  worldly  minded, 
the  strict  to  become  lax,  the  serious  to  become  vain, 
and  the  exemplary  to  become  conformed  to  the  spirit 
and  manners  of  the  world.  The  declension  may  take 
place  in  almost  any  stage  of  the  christian  life  ;  but  more 
generally  in  the  early  stage  of  it,  among  young  and  in- 
experienced converts,  who  are  not  well  acquainted 
with  the  world,  the  men  of  the  world,  the  things  of  the 


380  SERMON    XXIII. 

"worlJ,  and  the  remaining  depravity  of  their  own  hearts. 
Such  persons  are  feeble  minded  while  their  stupidity 
continues,  and  after  they  awake,  repent,  and  return 
to  God.  They  cease  to  trust  in  their  own  hearts,  and 
tremble  in  the  view  of  the  dangers  of  their  pilgrimage 
state. 

JNoAV  such  feeble  minded  christians  as  have  been  de- 
scribed, arc  no  visionary  characters.  The  apostle  of- 
ien  mentions  such  persons.  He  exhorts  the  Romans 
"to  receive  him  that  is  weak  in  the  faith.''  He  tells 
them  that  "  they  ought  to  bear  the  infirmities  of  the 
weak."  He  commands  the  Thcssalonians  "  to  comfort 
the  feeble  minded."  And  he  sets  them  an  example  of 
this  tenderness  and  compassion.  He  says,  "  I'o  the 
weak,  became  1  as  weak,  that  I  might  gain  the  weak." 
It  is  probable,  that  there  are  many  more  weak,  than 
strong  christians,  at  this  day.  This  certainly  seems 
strange  at  first  view ;  but  it  does  not  destroy  the  evi- 
dence of  the  fact.  We  must  believe  this  is  true,  though 
we  should  not  be  able  to  account  for  it.  It  is  very 
easy,  however,  to  discover  and  point  out  various  cau- 
ses, why  many  pious  persons  should  be  feeble  minded, 
or  weak  in  the  faith.     This  leads  me  to  consider, 

II.  How  it  comes  to  pass,  that  any,  who  have  expe- 
rienced a  saving  change,  should  be  such  feeble  minded 
persons  as  have  been  described.  Among  others,  the 
following  causes  may  be  mentioned.     And, 

1.  It  may  be  owing  to  the  want  of  instruction,  that 
some  are  feeble  minded.  There  are  many  persons  w  ho 
are  deprived  of  religious  instruction.  Some  in  this 
gospel  land  are  destitute  of  bibles  and  of  preaching, 
and  yet  God  sees  fit,  by  means  of  his  providential 
dealings  and  private  instructions,  to  awaken,  convince, 
and  convert  them.  He  causes  them  to  see  the  plague 
of  their  own  hearts,  fastens  a  sense  of  guilt  and  self- 
condemnation  on  their  consciences,  and  disposes  them 
to  cast  themselves  upon  divine  mercy,  and  there  leaves 
them  in  darkness  and  doubts.  They  are  unacquainted 
with  the  scriptural  signs  of  grace,  and  know  not  how  to 
judge  justly  of  their  spiritual  state.     Others  may  sit 


SERMON    XXllI.  381 

under  general  and  indiscriminatlng  preaching,  and 
seldom  hear  any  thing  said  about  experimental  reli- 
gion. The  exercises  of  the  heart  under  awakenings 
and  convictions,  and  in  the  act  of" conversion,  are  rarely 
mentioned,  or  if  mentioned,  are  never  described.  And 
how  should  those,  who  sit  under  such  preaching,  be 
otherwise  than  feeble  minded,  in  respect  to  their  reli- 
gious exercises?  It  is  undoubtedly  partly  owing  to 
the  want  of  religious  instructions,  that  a  great  many 
real  christians  make  no  more  progress  and  enjoy  no 
more  comfort  in  their  religious  course.  Though  there 
are  many  religious  instructors  in  this  favoured  land,  yet 
there  is  a  great  want  of  sentimental  and  experimental 
preaching,  which  is  the  occasion  of  tliere  being  not  a 
few  feeble  minded  christians. 

2.  It  may  be  owing  to  wrong  instructions,  that  some 
are  feeble  minded.  They  never  hear  the  great  and 
peculiar  doctrines  of  the  gospel  clearly  explained 
and  properly  supported.  But  on  the  otlier  hand,  they 
hear  a  great  deal  said  against  them,  as  unscriptural, 
unprofitable,  and  dangerous.  Not  a  few  of  those  who 
profess  to  preach  the  gospel,  deny  the  first  principles 
of  the  oracles  of  God,  and  employ  all  their  learning 
and  ingenuity  in  opposing  and  attempting  to  refute 
them.  Though  such  preachers  cannot  prevent  their 
hearers  from  becoming  christians,  and  beheving  the 
doctrines  they  deny,  yet  they  tlirow  great  difficulties  in 
the  way  of  their  growing  in  knowledge  and  grace,  and 
becoming  strong  in  the  faith.  Though  they  do  not 
embrace  all  the  errours  which  they  hear  taught  and 
inculcated,  yet  they  very  often  embrace  some,  which 
weaken  their  faith  in  the  precious  truths  that  they  do 
embrace.  How  many  apparently  good  men  will  nei- 
ther deny  nor  maintain  the  doctrine  of  decrees,  the 
doctrine  of  election,  the  doctrine  of  reprobation,  the 
doctrine  of  true  submission,  the  doctrine  of  total  de- 
pravity, the  doctrine  of  instantaneous  regeneration,  the 
doctrine  of  justification  by  faith  alone,  the  doctrine  of 
the  final  perseverance  of  the  saints,  nor  the  doctrine  of 
saving  grace  as  a  due  qualification  for  communion  at 


382  oERMON    XXUI. 

the  table  of  Christ.  All  such  persons  are  weak  in  the 
faith.  They  see  those  doctrines  of  the  gospel,  as  one 
saw  men  as  trees  walking.  And  having  such  obscure 
and  faint  ideas  of  the  doctrines  of  grace,  they  must  be 
involved  in  darkness  and  uncertainty,  in  respect  to  the 
religious  state  of  their  minds.  Having  been  taught  to 
place  religion  in  that  in  which  it  does  not  consist,  they 
must  be  at  a  loss  whether  they  have  ever  experienced 
a  saving  change  or  not.  Though  there  may  be  some 
feeble,  yet  there  are  but  very  few  strong  and  grow- 
ing christians,  who  statedly  sit  under  erroneous 
preaching. 

3.  It  may  be  owing  to  a  natural  gloominess  of  mind, 
that  some  christians  are  weak  in  faith,  and  hope,  and 
every  christian  grace.  Though  they  read  a  great  deal 
in  the  bible,  and  though  they  hear  a  great  deal  of  plain, 
instructive,  and  experimental  preaching,  and  though 
they  have  a  sound  judgment,  yet  they  love  to  look  on 
the  dark  side  of  things,  and  cherish  a  desponding  dis- 
position. Those  who  wish  to  live  in  fear,  rather  than 
in  hope,  and  make  themselves  believe  it  is  their  duty 
to  call  their  sincerity  in  question  as  often  as  they  can, 
take  a  direct  method  to  weaken  their  faith  and  hope, 
and  every  gracious  atTection.  It  is  easy  for  gloomy 
persons  to  call  up  gloomy  objects,  and  dwell  upon 
these  things,  which  tend  to  weaken  their  evidence  of 
grace.  They  are  so  unduly  afraid  of  being  deceived, 
that  they  try  to  make  themselves  believe  that  all  the 
light  they  have  ever  seen,  and  all  the  comfort  they 
have  ever  enjoyed,  was  owing  to  some  delusion.  And 
when  new  views  and  feelings  are  experienced,  they  do 
all  they  can  to  repel  them  and  argue  them  away,  and 
prevent  them  from  giving  light  and  hope.  They  adopt 
a  mode  of  arguing  wiiicli  is  very  plausible.  They  say 
there  is  an  essential  diflference  between  true  and  false 
love,  true  and  false  faith,  true  and  false  repentance,  and 
every  christain  grace  has  its  counterfeit,  so  that  there 
is  room  to  be  deceived  ;  and  according  to  scripture  and 
observation,  there  is  reason  to  tear  that  many  have 
been  deceived  ;  it  is  possible,  therefore,  after  all  that 


SERMON    XXIH.  383 

they  have  experienced,  they  may  be  deceived.  By 
this  mode  ol  reasoning  from  the  possibilily  of  deception, 
they  keep  themselves  in  perpetual  darkness  and  doubt. 
There  is  great  sophistry  in  this  mode  of  reasoning  in 
respect  to  themselves,  but  not  in  respect  to  others.  It 
is  always  true,  that  it  is  possible  they  misjudge  in  re- 
spect to  the  goodness  of  others;  but  it  is  not  always 
true,  that  they  should  misjudge  in  respect  to  their 
own  gracious  affections.  As  there  is  an  essential  dif- 
ference between  holy  and  unholy  aflfections,  sa  they 
may  know  this  difference ;  and  when  they  know  this 
difference,  and  clearly  see  that  their  love  is  of  the  right 
kind,  it  is  then  impossible  that  they  siiould  be  deceived. 
This  may  be  clearly  illustrated  by  the  case  of  Judas 
and  that  of  Peter.  The  eleven  apostles  thought  that 
Judas  was  a  good  man  till  he  betrayed  his  master,  but 
they  were  deceived  in  respect  to  his  sincerity.  Peter,  as 
well  as  the  rest  was  deceived  with  respect  to  him,  and 
it  was  not  possible  that  it  should  have  been  otherwise, 
so  long  as  Judas  conducted  like  a  sincere  christian. 
But  it  was  impossible  that  Peter  should  be  deceived 
in  this  respect,  when  he  exercised  supreme  love  to 
Christ,  and  could  appeal  to  him  and  say,  "  Lord,  thou 
knowest  all  things  ;  thou  knowest  that  1  love  thee."  It 
would  have  been  absurd  then  for  Peter  to  put  this 
question  to  himself,  is  it  not  possible  that  I  am  now  de- 
ceived ?  have  not  others  been  deceived  ?  may  not  I, 
after  all,  be  deceived  ?  Such  questions  as  these,  would 
have  been  as  absurd  for  Peter  to  ask  himself,  as  to  ask, 
"  Jim  I  not  asleep,  while  1  know  1  am  awake  .^"  Every  real 
christian  has  the  witness  in  himself  of  his  sincerity,  and 
when  he  loves  Christ  supremely  he  may  know  it,  and 
when  he  knows  it,  he  has  no  right  to  wander  in  the 
■wide,  dark,  and  boundless  field  oi^ possibility.  But  some 
poor,  gloomy  christians  have  undoubtedly  walked  in 
this  dark  field,  until  their  feeble  faith  has  been  swal- 
lowed up  in  vision.     But  it  may  be  further  observed, 

4.  That  it  may  be  owing  to  the  manner  of  their  conver- 
sion, that  some  who  have  experienced  a  saving  change, 
are  weak  and  feeble  minded  christians.     Though  re- 


384  SERMON  xxur. 

generation  is  tlic  same  in  all  who  experience  it,  yet  the 
previous,  attendant,  and  concomitant  circumstances  of 
it  are  often  very  various.  Some  are  much  longer  un- 
der awakenings  and  convictions  than  others,  before 
they  are  converted.  Some  have  a  much  greater  sense 
oi' danger  than  o( guilt,  before  they  are  converted;  and 
others  a  greater  sense  of  guilt  than  o[  danger,  before 
they  are  converted.  Some  are  converted  in  the  view 
of  one  divine  truth,  and  some  in  view  of  another.  Some 
are  converted  in  the  view  of  one  part  of  the  divine 
character,  and  some  in  the  view  of  another.  These 
various  circumstances  lay  a  foundation  for  a  great  di- 
versity in  the  degrees  of  light  and  joy  which  attend 
genuine  conversions.  All  the  previous,  attendant,  and 
concomitant  circumstances  of  regeneration,  which  have 
been  mentioned,  never  did,  nor  could,  meet  in  the  con- 
version of  any  particular  person ;  so  that  there  never 
was  a  perfect  similarity  in  any  two  conversions.  Now, 
not  only  young,  but  aged  converts,  are  apt  to  judge  of 
their  own  experiences  by  the  experiences  of  others  ; 
and  especially  by  the  experiences  of  those  w  hom  they 
esteem  the  most  judicious  and  pious  christians.  And 
this  often  proves  an  occasion  of  darkness  and  doubts  to 
those  who  pay  more  attention  to  the  circumstances  of  re- 
generation, than  to  i\\c  nature  oi  li.  But  our  Saviour 
has  told  us,  "  The  wind  bloweth  where  it  listeth,  and 
thou  hearest  the  sound  thereof,  but  canst  not  tell 
whence  it  cometh  or  whither  it  goeth  :  so  is  every  one 
that  is  born  of  the  Spirit."     It  remains  to  show, 

III.  That  Christ  is  ready  to  receive  and  comfort  all 
such  penitent,  broken  hearted,  feeble  minded  persons, 
as  have  been  described.  "'A  bruised  reed  shall  he 
not  break,  and  smoking  tlax  shall  he  not  quench,  till  he 
send  forth  judgment  unto  victory."  In  the  sixty-first  of 
Isaiah,  he  is  predicted  as  saying  of  himself,  ''  The  Spi- 
rit of  the  Lord  is  upon  me,  because  he  hath  anointed 
me  to  preach  good  tidings  to  the  meek :  he  hath  sent  me 
to  bind  up  the  broken  hearted,  to  proclaim  liberty  to  the 
captives,  and  the  opening  of  the  prison  to  them  that  are 
bound;  to  comfort  them  that  mourn ;  to  give  ihem  beauty 


SERMON    XXllI.  385 

for  ashes,  the  oil  o^joy  for  mourning,  and  the  garment 
of  praise  for  the  spirit  of  heaviness.^''     This  prediction  he 
punctually  fulfilled,  while  he  preached  and  conversed 
among  men.     Once  he  said,  "  Come  unto  me,  all  ye' 
that  labour  and  are  heavy  laden,  and  I  will  give  you 
rest."     At  another  time  he  said,  "  i\ll  that  the  Father 
giveth  me  shall  come  to  me ;  and  him  that  cometh  to 
me  I  will  in  no  wise  cast  out."     And,  "  in  the  last  day, 
that  great  day  of  the  feast,  he  stood  and  cried,  saying, 
if  any  man  thirst,  let  him  come  unto   me  and  drink." 
Christ  is  the  same  yesterday,  to-day,  and  for  ever.     He 
feels  the  same  tenderness  and  compassion  towards  the 
broken  hearted  and  feeble  minded  now  he  is  in  heaven, 
as  he  did  while  he  was  here  on  earth.     Since  his  ascen- 
sion he  says,  "  Behold,  I  stand  at  the  door  and  knock ; 
if  any  man  hear  my  voice,  and  open  the  door,  I  will 
come  in  to  him,  and  will  sup  with  him,  and  he  with 
me."     These  gracious  and   unlimited    invitations    to 
distressed,  broken  hearted  penitents,  give  them  the 
strongest  assurance,  that  Christ  is  ready  to  receive  and 
comfort  them,  if  they  will  only  come  to  him,  and  cast 
themselves  unreservedly  upon  his  mercy.     And  this 
will  further  appear,  if  we  consider  that   Christ   has 
thrown  them  into  this  dark,  doubtful,  distressing  state, 
to  prepare  them  for  the  more  sensible  and  grateful  re- 
ception of  pardoning  mercy,  and  divine  consolation. 
The  longer  and  deeper  sense  they  have  of  their  guilt 
and  wretchedness,  the  higher  sonse  they  will  have  of 
light  and  comfort  when  it  is  granted.     It  has  been  ob- 
served, that  those  whose  conversion  has  been  attended 
with  peculiar  darkness  and  doubts,  have  eventually 
made  some  of  the  brightest  christians.     Darkness  pre- 
pares for  light,  despondency  for  hope,  and  humiliation 
for  exaltation.     The  more  effectually  the  stony  heart 
is  bruised,  and  the  longer  the  sparks  of  grace  are  kind- 
ling into  a  flame,  the  more  steady  and  lasting  it  may  be 
expected  the  fire   will  burn.     Whatever  grows  very 
gradually  in  nature's  garden,  generally  grows  longer 
than  that  which  grows  rapid  I  v.     And  this,  perhaps, 
49 


386  oERiMO^J    XXIII. 

holds  equally  true  in  respect  to  the  trees  of  righteous- 
ness, which  grow  in  the  garden  of  grace.  We  are 
more  frequently  disappointed  in  regard  to  what  are  sup- 
posed to  be  clear,  plain,  sudden,  surprising,  and  very 
joyful  conversions,  than  in  regard  to  conversions  at- 
tended at  first,  with  less  promising  prospects.  There 
is  reason  to  think,  that  Christ  views  with  peculiar  com- 
placency, those  who  have  the  deepest  sense  of  unwor- 
thiness  and  ill  desert,  and  come  to  him  the  most  meek- 
ly, humbly,  submissively,  and  diffidently.  Such,  there- 
fore, may  be  assured,  that  Christ  will  not  break  the 
bruised  reed,  nor  quench  the  smoking  flax,  but  bind 
up  the  broken  hearted,  strengthen  the  leeble  minded, 
comfort  them  that  mourn,  and  give  them  the  garment 
of  praise  for  the  spirit  of  heaviness. 


f3IPROVEMENT. 

].  It  appears  from  the  description  which  has  been 
given  of  the  feeble  minded,  that  there  is  reason  to  think, 
that  many  are  converted  sooner  than  they  suppose 
they  are.  True  converts  generally  date  their  conver- 
sion at  some  time,  when  they  tbund  some  peculiar  light 
and  joy.  But  a  submission  to  divine  sovereignty,  or  a 
willingness  to  be  in  the  hands  of  God,  generally  takes 
place  in  the  heart,  before  sensible  repentance,  or  faith, 
or  joy,  or  hope.  After  the  heart  is  changed,  and  its 
enmity  is  slain,  and  it  becomes  reconciled  to  God,  it 
may  be  destitute  of  repentance,  faith,  joy,  and  expecta- 
tion of  heaven ;  and  in  this  feeble,  comfortless  state  it 
may  remain  some  time,  a  long  time,  and  we  cannot  say 
how  long.  Probably  some  are  converted  days,  or 
weeks,  or  months,  or  years,  before  they  entertain  a 
hope  of  being  renewed,  sanctified,  and  adopted  into  the 
family  of  God;  and  possibly  some  are  in  bondage, 
through  fear  of  eternal  death,  all  their  days.  The 
doubts  of  christians  often  arise  from  their  not  knowing 
the  best  marks  of  conversion  in  their  favour.  They 
consider ^oy  as  a  better  evidence  of  being  converted. 


SERMON    XXiri. 


IhaVi  submission,  humiliation,  godly  sorrow,  or  a  hun- 
gering and  thirsting  after  righteousness.  But  that 
which  is  the  most  contrary  to  selfishness,  is  always  the 
best  mark  of  a  change  of  heart;  and  what  is  more  di- 
rectly contrary  to  selfishness  than  submission,  humilia- 
tion, godly  sorrow,  and  every  species  of  self-denial  ? 
These  are  the  peculiar  marks  which  Christ  has  given 
of  his  true  disciples.  But  these  are  not  the  marks 
which  many  preachers  propose  to  their  supposed  con- 
verts, to  try  their  sincerity  by.  They  pronounce  those 
to  be  converted,  who  have  no  other  views  and  feelings 
than  such  as  may  arise  from  the  most  selfish  heart. 
When  they  see  sinners  in  deep  distress  under  a  sense 
of  their  guilty  and  perishing  state,  and  then  rejoice 
in  the  hope  of  escaping  future  misery,  they  are  ready 
to  pronounce  them  real  converts,  without  inquiring 
whether  they  have  seen  the  justice  of  the  divine  law, 
the  amiable  sovereignty  of  God,  and  felt  a  willingness 
that  he  should  dispose  of  them,  both  in  time  and  eter- 
nity. Such  exercises  of  self-denial  and  disinterested 
love  to  God,  they  are  so  far  from  representing  as  evi- 
dences of  grace,  that  they  pronounce  them  inconsistent 
with  it.  It  is  true,  that  joy  and  rejoicing  may  flow 
from  submission,  repentance,  faith,  and  hope;  but  it  is 
the  submission,  the  repentance,  the  faith,  and  humilia- 
tion, which  are  surer  marks  of  conversion,  than  joy  and 
rejoicing.  Real  converts,  therefore,  might  find  satis- 
factory evidence,  that  their  hearts  are  renewed,  much 
sooner  than  they  cotnmonly  do,  if  they  would  attend 
to  the  best  evidence  they  have  of  being  born  again. 
They  really  have  the  evidence  of  reconciliation  to 
God,  self-condemnation,  self-abhorrence,  godly  sorrow, 
self-abasement,  self-denial,  and  unreserved  submission 
to  God  ;  and  these  are  the  best  marks  they  can  have, 
that  they  have  passed  from  death  unto  life. 

2.  it  appears  from  the  description  of  the  feeble  mind- 
ed, that  men  may  easily  think  that  they  are  converted 
before  they  are.  They  may  imagine  they  are  feeble 
minded,  while  they  are  really  stout-hearted.  They 
may  be  bowed  down  under  a  deep  sense  of  their  dan- 


388  jbermon  xxni. 

ger   and   guilt — Avalk  softly — cry  ardently  to  escape 
the  wrath  to  come — and  be  willing  to  do  any  thing  and 
every  thing,  except  exercising  supreme  love  and  unlim- 
ited submission  to  God.     While  in  this  situation,  they 
are  often  told,  and  are  willing  to  believe,  that  they  are 
doing  all  they  can  do  and  ought  to  do;  that  they  are 
the  bruised  reed  and  smoking  tlax,  and  feeble  minded, 
Avhom  Christ  is  ready  to  receive  and  comfort.     This 
fills  them  with  joy,  and  they  are  pronounced  converted. 
But  they  are  like  the  way-side,  the  stony-ground,  and 
thorny-ground  hearers,  whom  Christ  represents  as  self- 
deceived,  and  destitute  of  every  mark  of  a  sound  con- 
version.    They  precipitately  and  presumptuously  ima- 
«;ine  they  are  converted  before  they  are.     They  are 
like  one  and  another,  who  inconsiderately  said,  that 
they  w^ould  follow  Christ,  though  they  were  not  pre- 
pared to  take  up  the  cross  and  follow  him.     Or,  they 
are  like  those  who  followed  him  for  the  sake  of  the 
loaves  and  fishes,  whom  he  rejected  and  condemned. 
None  have  a  right  to  think  they  are  converted,  until 
they  find  some  marks  in  them,  of  pure  disinterested 
love,  and  real  self-denial,  which  are  exercises  diamet- 
rically opposite  to  every  selfish  affection.     Search  the 
bible  through,  and  you  will  not  find  a  single  mark  of 
grace  or  vital  piety,  but  what  has  the  nature  of  disin- 
terested love,  and  real  self-denial.     And  if  you  consult 
your  own  reason  and  conscience  upon  the  subject,  you 
cannot  discover  a  single  mark  of  saving  grace  in  your 
hearts,  which  does  not  appear  to  your  own  judgment, 
an  exercise  or  action  diametrically  contrary  to  every 
species  of  selfishness.     It  is  always  owing  to  self-de- 
ception, therefore,  that  any  suppose  they  are  converted 
before  they  are.     They  do  not  judge  of  their  spiritual 
state  by  the  marks  of  grace,  which  Christ,  and  other 
inspired  teachers  have  given.     They  suffer  their  own 
eelfish  hearts  and  erroneous  teachers,  to  lead  them 
astray.     There  have  been,  and  still  are,  many  errone- 
ous teachers,  who  ignorantly  teach  for  doctrines  the 
opinions  of  men,  which  are  directly  opposed  to,  and 
subversive  of,  the  doctrines  and  spirit  of  the  gospel. 


SERMON  xxui.  339 

A  false  hope  is  extremely  dangerous,  and  all  ought  to 
jTuard  themselves  against  it.  Let  those  who  are  in 
doubt  and  darkness,  exercise  the  strictest  self-examina- 
tion. 

3.  If  the  feeble  minded  have  been  justly  described, 
then  it  is  very  difficult  to  strengthen  and  comfort  them. 
They  are  generally  disposed  to  keep  themselves  in 
darkness  and  doubts,  and  refuse  to  be  comforted. 
Their  feebleness  principally  arises  from  ignorance, 
and  it  would  be  easy  to  remove  their  ignorance,  if  it 
were  not  voluntary  ignorance.  It  would  be  easy  to 
distinguish  regeneration  or  a  change  of  heart  from  all 
previous,  attendant,  and  concomitant  circumstances, 
in  which  it  does  not  consist,  and  clearly  show  that  it 
wholly  consists  in  a  change  of  heart  from  selfishness 
to  pure,  disinterested  benevolence.  There  is  no  pure 
and  holy  love,  in  the  servile  fear  of  punishment  in 
awakenings.  There  is  no  pure,  disinterested  love,  in 
a  sense  of  guilt  or  mere  conviction  of  sin.  There  is  no 
pure,  disinterested  love,  in  seeking  and  striving  to 
escape  the  wrath  to  come.  There  is  no  pure,  disin- 
terested love,  in  the  joy  which  springs  from  the  mere 
hope  of  future  and  eternal  happiness.  Regeneration, 
therefore,  does  not  consist  in  any  of  these  things,  but 
in  pure,  disinterested  love,  which  every  real  convert 
possesses.  Why  then  does  any  such  person  doubt  and 
fear,  that  he  has  not  experienced  a  saving  change  ?  It 
must  be  owing  to  voluntary  ignorance.  He  has  been 
told,  or  been  used  to  think,  that  it  consists  in  some- 
thing else.  Though  he  has  submission,  he  has  no  faith ; 
or  though  he  has  submission,  faith,  and  hope,  yet  he 
has  not  such  great  joy  as  some  converts  have,  and  such 
as  he  supposes  is  necessary  to  remove  doubts  and  cre- 
ate confidence  of  his  good  estate.  Such  feeble  minded 
christians  overlook  and  disregard  the  highest  and  best 
marks  of  saving  grace,  and  wait  in  doubt  and  darkness 
for  some  better  evidence  of  a  saving  change,  than  cordial 
reconciliation  to  God,  unreserved  submission  to  his  will,  god- 
ly sorrow  for  sin,  self-loathing,  sclf-ahasenient,  supreme 
hvc  to  Christ,  and  a  resolution  to  live  a  holy,  obedient^ 


390  SERMON    XXIII, 

self-denied  life.  These  scriptural  marks  of  grace,  they 
dare  not  depend  upon  ;  but  imagine,  that  some  such 
things  as  have  given  others  singular  light,  and  joy,  and 
hope,  would  remove  all  their  doubts  and  fears,  and  give 
them  complete  satisfaction  and  confidence.  But  if  the 
best  scriptural  marks  of  grace  will  not  strengthen  and 
comfort  their  feeble  minds,  it  is  impracticable  to  re- 
move  their  voluntary  ignorance,  doubts,  and  fears,  by 
any  human  means.  They  refuse  to  be  comforted  by 
gospel  motives,  and  seek  for  light  where  there  is  no 
light  to  be  found,  and  pursue  a  course,  which  common- 
ly increases  their  darkness,  and  diminishes  their  exer- 
tions to  grow  in  knowledge  and  to  do  their  duty. 
There  is  reason  to  fear,  that  there  are  some  who  never 
will  enjoy  the  consolations  of  the  gospel,  which  they 
ought  to  enjoy,  until  their  dying  hour. 

4.  If  the  feeble  mindedness  of  christians  be  general- 
ly owing  to  the  causes  which  have  been  mentioned, 
then  it  is  of  great  importance,  that  preachers  should 
give  proper  directions  to  inquiring  sinners,  and  feeble- 
minded christians.  If  inquiring  sinners  are  properly 
taught,  they  will  not  commonly  think  they  are  convert- 
ed bejhre  they  are ;  nor  build  their  hopes  upon  any 
other  than  scriptural  grounds,  after  they  are  converted. 
If  they  are  properly  taught  the  nature  of  total  deprav- 
ity, which  renders  all  their  desires,  distresses,  seekings 
and  strivings  in  their  unrenewed  state  unholy  and  un- 
acceptable to  God ;  then  they  will  easily  understand 
the  nature  of  regeneration,  which  removes  their  total 
depravity,  by  changing  their  hearts  from  selfishness  to 
benevolence,  from  hatred  of  God  to  love  to  him,  from 
opposition  to  submission,  from  unbelief  to  a  cordial  be- 
lief and  approbation  of  the  gospel ;  and  these  new,  ho- 
ly, benevolent  affections  appear  to  be  the  only  and 
sufficient  grounds  of  a  solid  hope  of  salvation.  When 
they  look  into  the  gospel,  they  find  that  their  new  views 
and  exercises  are  just  such  as  Christ  requiredof  all  his 
true  followers.  As  long  as  these  views  and  exercises 
continue,  they   enjoy  peace  and  comfort,  and  arc  not 


SERMON  xxin.  391 

troubled  with  doubts,  and  fears,  and  darkness,  unless 
they  find  these  views,  and  feelings,  declining,  and  lan- 
guishing. And  then  their  desires  and  prayers  are,  that 
their  former  views  and  feelings  may  be  restored.  They 
do  not  desire,  nor  expect  any  other  kind  of  evidence  of 
their  good  estate,  but  that  which  arises  from  i\\e  scriptu- 
ral mdivk?,  of  grace.  But  those  who  have  been  differ- 
ently taught  under  awakenings  and  convictions,  and 
have  never  been  told  that  their  hearts  were  totally  de- 
praved, but  been  assured  that  their  seekings  and  striv- 
ings were  acceptable  to  God;  and  should  they  be  con- 
verted, their  conversion  would  consist  in  a  joyful  hope 
of  salvation,  under  such  unscriptural  instructions  are 
very  liable  to  gain  o  false  hope,  and  to  form  a  false  no- 
tion of  regeneration,  not  only  in  respect  to  themselves, 
but  in  respect  to  others.  And  in  case  they  are  really 
regenerated,  they  will  build  their  hope  upon  the  weak- 
est^ and  not  the  strongest  evidence  of  conversion.  It  is, 
therefore,  of  great  importance,  that  preachers  of  the 
gospel  should  give  proper,  scriptural  directions  to  in- 
quiring sinners,  and  desponding  saints.  And  in  order 
to  do  this,  they  must  clearly  delineate  the  true  charac- 
ter of  sinners,  and  the  true  character  of  saints,  and  the 
scriptural  grounds  of  christian  hope.  There  are  as 
many,  and  as  great  errours  among  those,  who  are  call- 
ed experimental  preachers,  as  among  those  who  are 
called  speculative,  legal  and  superficial  preachers. 
When  people  are  taught  the  first  and  fundamental  prin- 
ciples of  the  gospel,  if  they  are  awakened,  they  will  be 
awakened  in  the  view  of  truth;  if  they  are  convinced, 
they  will  be  convinced  in  the  view  of  truth;  and  if  they 
are  converted,  they  will  be  converted  in  the  view  of 
truth.  Of  course,  they  will  not  be  feeble-minded^  but 
strong  in  the  faith.  Or  if  their  first  love  should  lan- 
guish, and  they  should  fall  into  declension,  there  is  a 
rallying  point  to  which  they  may  be  more  easily 
brought,  reformed,  and  reconverted.  For  real  saints 
often  need  to  be  brought  to  that  point  in  Christianity, 
from  whicli  tlicy  first  derive  Uieir  hopo. 


392  SfiRMON    XXIII. 

5.  If  the  feeble-minded  be  such  as  have  been  de- 
scribed, then  there  is  reason  to  apprehend,  that  the 
great  deceiver  uses  all  his  art  and  subtilly  to  make  and 
keep  them  feeble-minded.  He  can  suggest  false 
grounds  of  doubt,  and  throw  them  into  darkness  and 
perplexity ;  which  he  knows  will  weaken  and  obstruct 
them  in  their  christian  course,  if  not  cause  them  to 
stumble  and  fall.  He  knows  that  darkness  and  doubts 
will  obstruct  their  enjoying  religion,  or  professing  re- 
ligion, or  promoting  religion,  or  opposing  in  religion. 
When  such  feeble-mindedness  creeps  into  a  church,  it 
has  the  most  unhappy  and  deplorable  effects.  This 
was  exemplified  from  time  to  time  in  the  Jewish  church, 
in  the  seven  churches  of  Asia,  and  is  still  exemplified 
in  many  of  the  churches  of  Christ  at  this  day.  But  the 
feeble-minded  love  to  be  so,  and  will  either  reject,  or 
abuse  the  proper  means  to  strengthen  and  comfort 
them  ;  which  are  the  plain,  important  truths  of  the 
gospel.  In  the  view  and  love  of  these,  their  doubts 
would  vanish,  and  their  hopes  become  strong  and  joy- 
ful. But  the  feeble-minded  are  generally  the  most  re- 
luctant to  hear  and  embrace  the  plain  and  heart-search- 
ing doctrines,  especially  ;  if  their  feebleness  arises 
from  forsaking  God  and  conforming  to  the  world. 

6.  It  appears  from  what  has  been  said,  that  feeble- 
minded christians  are  to  be  blamed  as  well  aa  pitied. 
They  are  certainly  to  be  pitied,  for  they  enjoy  little  and 
suffer  much  from  their  religion.  The  renovatiion  of  their 
liearts  has  rendered  their  consciences  tender,'  spoiled 
them  for  the  enjoyments  of  the  world,  and  made  them 
desire  the  spiritual  comfort,  which  they  at  the  same 
time  refuse.  They  greatly  injure  themselves,  and  the 
cause  of  religion.  For  they  lead  the  men  of  the  world 
to  think  that  religion  is  a  gloomy,  visionary  and  hate- 
ful thing,  and  never  productive  of  that  peace,  serenity, 
and  joy,  which  the  scripture  represents  it  to  be.  For 
this  injurious  effect,  they  are  responsible,  because  God 
has  given  them  reason  to  rejoice,  and  required  them 
to  rejoice,  and  nothing   but   what  is  wrong  in  their 


SERMON  xxiir.  393 

hearts  prevents  them  from  rejoicing.  But  they  are  apt 
to  pity,  rather  than  blame  themselves,  and  think  that 
others  ought  to  pity,  rather  than  blame  them.  But 
whenever  they  get  light  and  enjoy  peace,  they  will 
blame  themselves. 


50 


•40- 


SERMON  XXIV. 


CONTENTMENT. 

I.  TLMOTHY,  VI.  6, 

« 

But  godliness  with  contentment  is  great  gaitu 

Since  God  orders  all  the  circumstances  of  human 
life,  every  person  ought  to  be  entirely  satisfied  with 
that  state  and  situation  in  which  he  is  placed.  One 
person  has  no  more  reason  to  complain  oihis  condition 
than  another.  This  the  apostle  taught  Timothy  to 
teach  others.  "  Let  as  many  servants  as  are  under  the 
yoke,  count  their  own  masters  worthy  of  all  honour,  that 
the  name  of  God  and  his  doctrine  be  not  blasphemed. 
And  they  that  have  believing  masters  let  them  not  des- 
pise them  because  they  are  brethren  ;  but  rather  do 
them  service,  because  they  are  faithful,  and  beloved 
partakers  of  the  benefit.  These  things  teach  and  ex- 
hort. If  any  man  teach  otherwise,  and  consent  not  to 
wholesome  words,  even  the  words  of  our  Lord  Jesus 
Christ,  and  the  doctrine  which  is  according  to  godli- 
ness ;  he  is  proud,  knowing  nothing,  but  doting  about 
questions,  which  are  unprofitable."  And  then  he  adds, 
"  But  godliness  with  contentment  is  great  gain."  The 
apostle  here  directs  Timothy  to  teach  all  men  to  be  re- 
ligious in  order  to  be  contented,  and  to  be  contented 
in  order  to  be  happy  in  any  situation  in  which  Go(J 
places  them ;  whether  as  masters,  or  servants,  w  hether 
in  the  most  eligible,  or  least  eligible  circumstances  of 
life.  This  is  the  connection  of  the  text,  and  in  treating 
upon  it,  I  shall, 

I.  Explain  godliness: 


sERMoar  XXIV.  395 

II.  Show  that  godliness  will  produce  contentment ; 
and, 

III.  Show  that  godHness  with  contentment  is  great 
gain. 

1.  I  am  to  explain  godliness.  This  consists  in  two 
things. 

I.  It  consists  in  a  godly  heart.  Godl/  signifies  god- 
like. Those  who  have  a  heart  after  God's  own  heart 
are  godly,  and  bear  his  moral  image,  in  which  man 
was  at  first  created,  and  to  which  every  renewed  per- 
son is  restored  by  the  special  influence  of  the  divine 
spirit.  The  spirit  in  regeneration  instamps  the  moral 
image  of  God  upon  the  heart,  which  consists  in  right- 
eousness and  true  holiness.  There  is  nothing  in  which 
men  so  nearly  resemble  God,  as  in  a  godly  heart.  This 
transforms  them  into  the  divine  likeness,  and  makes 
them  holy  as  God  is  holy,  and  perfect  as  God  is  per- 
fect. Godliness  comprises  every  species  of  holy  affec- 
tions, as  ungodliness  comprises  every  species  of  sinful 
affections.  Godliness  is  the  essence  of  all  vital  piety, 
and  •contains  every  thing  that  belongs  to  experimental 
religion.     Besides, 

2.  Godliness  implies  not  only  a  godly  heart,  but  a 
godly  life.  All  men  will  live  according  to  their  hearts. 
Those  who  have  a  godly  heart  will  live  in  a  godly  man- 
ner; which  implies, 

I.  A  sincere  consecration  of  themselves  to  God. 
Those  who  mean  to  live  a  godly  life,  give  themselves 
away  to  God  in  an  everlasting  covenant,  never  to  be 
forgotten.  They  consecrate  their  time,  their  talents, 
their  property,  and  all  their  influence  to  his  service. 
They  resolve  to  live  to  him,  and  not  to  themselves. 
They  sincerely  aim  to  do  every  thing  to  his  glory. 
Whether  they  are  rich  or  poor,  whether  they  are  rul- 
ers or  subjects,  whether  they  are  bond  or  free,  they 
mean  to  be  the  servants  of  God,  and  to  seek  the  inter- 
ests of  his  kingdom,  above  every  other  interest.  They 
mean  to  acknowledge  him  in  all  their  ways,  and  look 
to  him  to  guide  all  their  steps,  and  supply  all  their 
wants.     These  have  been  the  inward  views  and  feci- 


396  aERMON  XXIV. 

ings  of  all  who  have  lived  a  godly  life,  in  every  age  and 
part  of  the  world.     Nor  is  this  all,  for 

2.  The  godly  not  only  devote  themselves  to  God, 
but  pay  a  sincere  and  habitual  obedience  to  the  inti- 
mations of  his  will.  They  delight  in  the  law  of  the 
Lord  after  the  inner  man.  Abraham  was  all  obedience 
to  the  divine  commands.  He  went  wherever  God  di- 
rected him  to  go,  and  gave  up  whatever  God  command- 
ed him  to  give  up.  Moses  was  equally  obsequious  to 
the  will  of  God,  under  the  most  self-denying  circum- 
stances. All  who  possess  a  godly  heart  are  willing  to 
express  it,  in  all  the  various  ways  which  God  requires. 
They  esteem  his  precepts  concerning  all  things  to  be 
right,  and  find  a  pecuhar  pleasure  in  obeying  his  voice. 
If  they  are  rich,  they  mean  to  obey  the  commands  giv- 
en to  the  rich.  If  they  are  poor,  they  mean  to  obey 
the  commands  given  to  the  poor.  If  they  are  rulers, 
they  mean  to  obey  the  commands  given  to  rulers.  If 
they  are  subjects,  they  mean  to  obey  the  commands 
given  to  subjects.  If  they  are  teachers,  they  mean  to 
obey  the  commands  given  to  teachers.  If  they  are  hear- 
ers, they  mean  to  obey  the  commands  given  to  hearers. 
If  they  are  masters,  they  mean  to  obey  the  commands 
given  to  masters.  If  they  are  servants,they  mean  to  obey 
the  commands  given  to  servants.  If  they  are  in  pros- 
perity they  mean  to  obey  the  commands  given  to  the 
prosperous.  If  they  are  in  adversity,  they  mean  to 
obey  the  commands  given  to  the  afflicted.  If  they  are 
aged,  they  mean  to  obey  the  commands  given  to  the 
aged.  Or,  if  they  are  young,  they  mean  to  obey  the 
commands  given  to  the  young.  They  mean  to  walk 
with  God  in  the  way  of  his  commands,  and  to  avoid  ev- 
ery evil  and  false  way.  They  habitually  aim  to  be 
both  internally  and  externally  conformed  to  the  char- 
acter, the  will,  and  commands  of  God.  I  now  proceed 
to  show, 

U.  That  this  godliness  will  produce  contentment. 
This  is  plainly  suggested  in  the  text.  "  But  godliness 
with  contentment  is  great  gain."  The  connection  here 
is  that  of  cause  and  effect.    Godliness  naturally  leads 


SERMON   XXIV.  397 

men  to  be  contented  in  every  condition  of  life.  This 
Paul  knew  to  be  true,  by  his  own  happy  experience. 
He  says,  "  I  have  learned,  in  whatever  state  I  am, 
therewith  to  be  content."  His  godhness  taught  him 
this  rare  and  useful  lesson.  Now,  it  will  appear  from 
various  considerations,  that  contentment  naturally  flows 
from  godliness.     For, 

J.  Godliness  leads  those  who  possess  it,  to  real- 
ize that  God  always  treats  them  as  well  as  they 
deserve.  They  live  under  an  habitual  sense  of  their 
unworthiness  in  the  eight  of  God.  They  realize  that 
they  have  forfeited  all  good,  and  have  deserved  all  evil 
at  the  hands  of  their  creator  and  benefactor.  They 
are  ready  to  say  to  God,  as  Jacob  did,  "  I  am  not  wor- 
thy of  the  least  of  all  thy  mercies,  and  of  all  the  truth 
which  thou  hast  shewed  unto  thy  servant."  And  they 
can  heartily  adopt  the  language  of  the  prophet.  "It 
is  of  the  Lord's  mercies  that  we  are  not  consumed." 
The  godly  always  feel  their  unworthiness,  which  natu- 
rally creates  contentment  in  their  present  condition, 
whether  they  are  in  prosperity,  or  adversity.  Under 
the  deepest  afflictions,  they  are  disposed  to  say  with 
the  prophet,  "Wherefore  doth  a  living  man  complain.'*" 
And  again,  "I  will  bear  the  indignation  of  the  Lord, 
because  I  have  sinned  against  him,  until  he  plead  my 
cause."  So  far  as  godlinesfs  tends  to  produce  a  sense 
of  unworthiness,  just  so  far  it  tends  to  create  content- 
ment with  all  the  allotments  of  providence. 

2.  The  godly  are  sensible,  that  God  always  treats 
them  according  to  their  prayers,  which  reconciles 
them  to  the  divine  dispensations  towards  them.  They 
give  themselves  to  prayer,  and  in  their  prayers  they 
desire  God  to  give,  or  to  deny,  or  to  take  away  favours 
according  to  his  own  pleasure.  They  know  not  what 
is  best,  and  cheerfully  leave  it  to  God.  to  do  what  he 
knows  to  be  best.  They  desire  to  submit  their  under- 
standings to  his  understanding,  and  their  will  to  his 
will.  They  know,  therefore,  that  he  gives  what  they 
desire  he  should  give;  that  he  denies  what  they  desire 
he  should  deny  ;  and  that  he  takes  away  what  they  de- 


398  SERMON    SXIV. 

sire  he  should  take  away.  He  treats  them  exactly  dci-» 
cording  to  their  desires  in  their  most  serious  and  de- 
vout moments ;  which  cannot  fail  to  give  them  satis- 
faction. This  gave  Job  satisfaction  when  he  said, 
"  The  Lord  gave,  and  the  Lord  hath  taken  away  : 
blessed  be  the  name  of  the  Lord."  This  gave  satis- 
faction to  David,  when  he  said,  "  I  was  dumb,  1  opened 
not  my  mouth  ;  because  thou  didst  it."  This  dispos- 
ed the  primitive  christians  to  say,  "  As  dying,  and  be- 
hold, we  live  ;  as  chastened,  and  not  killed  ;  as  sor- 
rowful, yet  always  rejoicing ;  as  having  nothing,  and  yet 
possessing  all  things."  A  godly  spirit  disposes  the 
godly  to  choose,  that  God  would  give  or  deny  them 
favours,  and  order  all  their  external  circumstances  as 
he  sees  best ;  and  when  he  has  given,  or  withholden, 
or  taken  away,  they  know  he  has  done  his  own  pleas- 
ure, which  is  what,  in  their  most  fervent  prayers,  they 
desired  him  to  do.  His  w^ill  being  known  aflbrds  them 
true  satisfaction  and  contentment.  For  it  was  their 
heart's  desire,  and  prayer  to  God,  that  his  will,  and  not 
theirs,  might  be  done.  Godliness  carries  in  its  own  na- 
ture, contentment  under  all  the  dispensations  of  divine 
providence.  And  this  will  further  appear,  if  we  con- 
sider, 

3.  That  it  leads  men  to  live  by  faith  in  the  perfect 
wisdom  and  rectitude  of  the  divine  government.  The 
godly  believe,  that  the  hand  and  heart  of  God  are  con- 
cerned in  all  the  events,  which  actually  take  place. 
They  believe,  that  there  is  no  good  and  no  evil  in  the 
world,  which  God  has  not,  for  wise  and  good  reasons, 
determined  should  exist.  They  believe,  that  God  al- 
ways treats  them,  and  all  other  men,  as  well  as  infinite 
wisdom  and  goodness  can  treat  them.  They  believe, 
that  he  never  sends  any  evil,  or  denies  any  favour,  but 
when  his  own  glory  and  the  best  interests  of  the  uni- 
verse require  it.  They  believe  his  own  declaration, 
that  "  he  doth  not  afllict  willingly,  nor  grieve,  the  chil- 
dren of  men."  They  believe,  that  "  he  is  good  unto  all, 
that  his  tender  mercies  are  over  all  his  works  ;  and  that 
he  will  make  all  things  work  togetlier  for  good  to  tliem. 


SERMON    XXIV.  399 

that  love  him."  And  while  they  exercise  this  holy  and 
godly  faith,  which  is  the  substance  of  things  hoped  for, 
and  the  evidence  of  things  not  seen,  they  cannot  dis- 
trust the  care  and  faithfulness  of  God,  nor  feel  discon- 
tented with  their  present,  nor  anxious  about  their  future 
condition.  While  they  thus  stay  themselves  upon  God, 
and  confide  in  his  wisdom  and  rectitude,  they  are  in 
perfect  peace.  They  must  be  satisfied,  while  they  re- 
alize, that  God  gives  them  as  many  and  as  great  fa- 
vours, and  inflicts  as  kw  and  as  light  evils,  as  he  can 
possibly  do,  consistently  with  his  unerring  wisdom  and 
perfect  goodness.  They  cannot  wish  to  be  treated  bet- 
ter than  a  perfectly  wise  and  good  being  can  treat  them. 
Instead  ofmurmuringand  repining  under  hisfrowns, they 
are  disposed  to  admire  and  praise  him  for  his  astonish- 
ing goodness  and  mercy.  Hear  the  godly  and  gracious 
language  of  David,  notwithstanding  all  the  evils  he 
suflered.  "  The  Lord  is  my  shepherd :  I  shall  not 
want.  He  maketh  me  to  lie  down  in  green  pastures : 
he  leadeth  me  beside  the  still  waters.  He  anoint- 
eth  my  head  with  oil ;  my  cup  runneth  over.  Surely 
goodness  and  mercy  shall  follow  me  all  the  days  of  my 
life."  Such  ample  and  joyful  contentment  naturally 
flows  from  genuine  godliness.     It  only  remains  to  show, 

III.  That  godly  contentment  will  produce  great 
gain;  or  rather,  that  godliness  with  contentment  is 
great  gain.  Or,  as  the  apostle  says  in  another  passage 
in  this  epistle,  "Godliness  \s profitable  unto  all  things, 
having  the  promise  of  the  life  that  now  is,  and  of  that 
which  is  to  come."     This  leads  me  to  say, 

1.  That  godly  contentment  gains  all  the  good  in  this 
world.  Those  who  are  coi^tented  after  a  godly  sort, 
enjoy  all  the  things  that  they  possess,  and  they  actu- 
ally possess  as  much  as  they  desire  to  possess ;  which 
affords  them  complete  contentment.  The  contented 
person  is  in  just  such  a  situation  as  he,  all  things  con- 
sidered, desires  to  be  in.  So  that  he  actually  enjoys 
all  the  personal  good  bestowed  upon  him;  and  this  is 
all  the  good  that  he  at  present  desires.  And  being 
r^ontented  with  hi?  own  lot,  he  becomes  contented  with 


400  SERMON    XXIV. 

the  lot  of  all  mankind.  He  is  godly,  and  feels  as  God 
does  towards  all  the  human  race.  God  is  perfectly 
satisfied,  or  (if  I  may  use  the  term)  contented  with  the 
state  and  circumstances  of  the  whole  family  of  man. 
Every  person  enjoys  just  as  much  good,  and  suffers 
just  as  much  evil,  as  God  sees  best  he  should  enjoy  and 
suffer.  He  constantly  sees  all  men  in  the  very  circum- 
stances most  pleasing  to  him,  and  would  not  iiave  a 
single  circumstance  altered,  for  the  time  being,  with 
respect  to  any  creature,  person,  or  event,  on  earth. 
Just  so,  the  godly  person  who  is  contented  with  his 
own  state,  is  equally  contented  with  the  state  and  cir- 
cumstances of  all  mankind,  so  far  as  his  knowledge  ex- 
tends. And  this  contentment  necessarily  puts  him  into 
the  possession  of  all  the  good  he  sees  and  knows  to 
exist  in  the  world.  He  actually  enjoys  the  whole. 
He  gains  all  the  good,  which  be  sees  bestowed  upon 
himself,  and  upon  his  fellow-creatures.  This  explains 
Christ's  paradoxical  declaration  to  Peter.  "  Then  Pe- 
ter began  to  say  unto  him,  lo,  we  have  left  all,  and 
have  followed  thee.  And  Jesus  answered,  and  said, 
verily.  I  say  unto  you,  there  is  no  man  that  hath  left 
house,  or  brethren,  or  sisters,  or  father,  or  mother,  or 
wife,  or  children,  or  lands,  for  my  sake  and  the  gospel's, 
but  he  shall  receive  an  hundred  fold  now  in  this  life, 
houses,  and  brethren,  and  sisters,  and  mothers,  and 
children,  and  lands  with  persecutions;  and  in  the 
world  to  come  eternal  life."  The  plain  import  of  these 
declarations  is,  that  godliness  or  true  benevolence  dis- 
poses men  to  be  contented  with,  and  to  enjoy  not  only 
all  the  personal  good  that  falls  to  their  lot,  but  to  be 
contented  with,  and  to  enjoy  all  the  good  which  they 
see  fall  to  the  lot  of  all  their  fellow-creatures.  Those 
who  are  godly  and  contented,  do  really  gain  all  the 
good  there  is  in  this  world,  so  far  as  it  is  possible  they 
should  gain  it,  or  enjoy  it.  Those  who  live  in  the  ex- 
ercise of  godly  contentment,  cannot  desire  that  God 
should  make  the  least  alteration  in  the  mode  of  treat- 
ing the  whole  human  race.  And  as  they  pass  over  the 
world,  they  are  satisfied  and  contented  with  their  own 


SERMON    XXIV.  401 

state,  as  connected  with  the  state  of  all  their  fellow- 
men.  They  behold  the  world  noiv,  as  God  did  at  first, 
and  say  it  is  all  very  good.  Nothing  can  be  added  to 
it,  or  taken  from  it,  or  altered  in  it,  to  make  it  any  bet- 
ter. Thus  godly  contentment  gives  them  the  enjoy- 
ment, though  not  the  possession,  of  the  whole  world. 
But  to  enjoy  the  whole  world  is  much  better  than  to 
possess  it ;  and  is  really  to  gain  it,  in  the  highest  and  best 
sense  of  the  word,     i  may  observe  again, 

2.  That  those  who  possess  godly  contentment,  gain 
not  only  this  world,  but  the  world  to  come.  As  they 
are  contented  and  satisfied  with  all  things  as  they  are 
in  the  present  world,  so  they  will  be  equally  contented 
and  satisfied  with  all  things  as  they  are  in  a  future 
world.  God  is  pleased  with  all  things  in  eternity. 
He  sees  every  creature  and  every  object  there,  in  that 
situation,  which  gives  him  complete  satisfaction  and 
self-enjoyment.  He  constantly  enjoys  all  the  good  that 
all  his  holy  creatures  enjoy,  and  that  in  connection  with 
all  the  evil  that  his  unholy  creatures  sutler.  He  sees 
nothing  amiss  in  eternity,  but  beholds  all  things  in  the 
situation  in  which  he  pleased  to  place  them,  with  in- 
finite delight  and  satisfaction.  Just  so,  the  godly  in 
the  exercise  of  godly  contentment,  arc  prepared  to  en- 
joy all  the  good  in  eternity,  so  far  as  they  now  see 
or  expect  it,  and  so  far  as  others  see  or  expect 
it.  Contentment  here  prepares  them  for  conteutment 
there.  Godliness  here  prepares  them  to  enjoy  god- 
liness there.  And  as  they  enjoy  their  oicn  good  and  the 
good  of  others  here,  so  they  now  enjoy  their  own  good 
and  the  good  of  others  laid  up  for  them  there.  Godli- 
ness gains  every  thing  in  this  world  and  in  the  woild  to 
come :  in  this  world  contentment,  and  in  the  world  to 
come  eternal  life.  Accordingly,  the  apostle  represents 
the  godly  as  actually  possessing  this  rich,  durable, 
double  gain.  For  he  says  of  them,  "All  tilings  are  yours  ; 
whether  Paul,  or  A  polios,  or  Cephas,  or  the  world,  ov 
life,  or  death,  or  things  present,  or  things  to  come  all 
are  yours.''''  Now,  it  must  be  great  gain  indeed,  to  gain 
not  only  all  the  good  there  is  in  this  world,  but  all  the 


402  SERMON    XX1\. 

good  there  is  in  the  world  to  come.  Godliniess  is  aa 
profitable^  as  it  is  possible  any  tiling  should  be.  It  will 
gain  all  the  good  in  the  universe.  In  its  final  issue,  it 
will  make  all  the  godly  as  happy  as  their  finite  and 
limited  capacities  will  permit.  This  not  only  may  be, 
but  must  be,  according  to  the  nature  of  godliness,  and 
express  declarations  of  God  himself.  Eye  hath  not 
seen,  nor  ear  heard,  nor  any  human  heart  conceived 
the  full  and  final  gain  of  godliness. 

IMPROVEMENT. 

1.  If  godliness  produces  contentment,  then  those 
have  reason  to  doubt  of  the  sincerity  of  their  religion^ 
who  do  not  derive  contentment  from  it.  Among  the 
professors  of  godliness,  some  are  more  godly  than 
others,  and  consequently  derive  more  contentment 
from  their  godliness  than  others :  but  all  who  are  really 
godly,  derive  some  sensible  satisfaction  and  content- 
ment irom  it.  Those,  therefore,  who  do  not  derive  any 
satisfaction  or  contentment  from  their  professed  godli- 
ness, have  reason  to  fear,  that  they  never  have  expe- 
rienced the  grace  of  God  in  truth.  The  want  of  the 
ctlbct  argues  the  want  of  the  cause.  Godliness  has  a 
natural  tendency  to  produce  contentment,  and  the 
scripture  represents  the  real  godly  as  deriving  this 
happy  elTect  from  their  godliness.  The  sincere'  piety 
of  David  produced  this  ellect.  "  There  be  many  that 
ay,  who  will  shew  us  any  good  ?  Lord,  lift  thou  up 
;he  light  of  thy  countenance  upon  us.  Thou  hast  put 
!;ladncss  in  my  heart,  more  than  in  the  time  that  their 
^;orn  and  wine  increased."  His  piety  produced  that 
peace  and  contentment  which  the  world  cannot  give. 
Vnd  he  says  to  God  again,  "  Great  peace  have  they 
vhich  love  thy  law,  and  nothing  shall  olTend  them." 
Vnd  this  peace  and  quietness  he  says  he  derived  from 
his  filial  piety.  ''Surely  I  have  behaved  and  quieted 
fiiyself  as  a  child  that  is  weaned  of  his  mother.  My 
oul  is  even  as  a  weaned  child."  Solomon  says,  "  A 
.;ood  man  shall  be  satisfied  from  himself"     And  he  as- 


6ERM0N    XXIV.  403 

scrts,  that  "  wisdom's  ways  are  wavs  of"  pleasantness, 
and  all  her  paths  are  peace."  The  connection  be- 
tween godliness  and  contentment  is  so  intimate  and  in- 
separable,  that  none  have  reason  to  think  that  they 
possess  the  one,  it'  they  do  not  enjoy  the  other.  Godli- 
ness is  the  same  in  every  person  who  possesses  it,  and 
always  produces  the  same  effect,  though  in  different 
degrees.  It  cannot  be  supposed,  that  any  possess  real 
godliness,  and  yet  never  derive  real  contentment  from, 
it.  The  gain  of  godliness  greatly  consists  in  content- 
ment, when  all  other  things  fail  of  afllbrding  it.  A  false 
hope,  derived  from  a  false  religion,  may  yield  a  certain 
kind  of  satisfaction  in  days  of  prosperity ;  but  it  is  only 
real  godliness  can  aflbrd  solid  peace  and  contentment, 
in  days  of  adversity.  It  is  then  the  gcdly  find  the  gain 
of  godliness,  and  those  who  do  not  find  this  happy  effect 
of  their  religion,  when  it  is  brought  to  the  test,  have 
reason  to  fear,  tfiat  the  love  of  God  has  never  been 
shed  abroad  in  tlicir  hearts.  Job  said  ofGod,  "  Though 
he  slay  me,  I  will  trust  in  him."  Paul's  godhness 
taught  him  to  be  cowtent  in  whatever  state  he  was  pla- 
ced. The  professed  godliness  which  does  not  produce 
contentment,  is  real  ungodliness. 

2.  If  godliness  produces  contentment,  then  none  can 
be  contented,  who  are  destitute  of  godliness.  It  is  the 
exclusive  nature  and  tendency  of  godliness  to  produce 
contentment,  and  therefore  we  are  constrained  to  con- 
clude, that  contentment  cannot  be  derived  from  any 
other  source.  It  is  the  scripture  character  of  the  un- 
godly, that  they  are  always  discontented.  "  There  is 
no  peace,  saith  my  God,  to  the  wicked.  They  are  like 
the  troubled  sea,  when  it  cannot  rest,  whose  waters 
cast  up  mire  and  dirt."  God  himself  cannot  (to  speak 
with  reverence)  make  them  contented.  This  has  been 
demonstrated  in  the  course  of  providence,  for  nearly 
six  thousand  years.  God  has  filled  the  earth  with  his 
goodness,  and  granted  the  largest  portion  of  good 
things  to  the  ungodly.  The  prosperity  of  the  wicked 
has  been  a  stumbling  block  to  the  righteous.  Job 
could  not  account  for  it.  that  ^'the  tabernacles  of  rob^ 


404  SERiMOiV    XXIV. 

bers  prosper,  and  they  that  provoke  God  are  secure; 
into  whose  hand  God  bringeth  abundantly."  David 
could  not  account  for  "  the  prosperity  of  the  wicked, 
who  are  not  in  trouble  as  other  men;  neither  are 
j)lagued  as  other  men,  and  whose  eyes  stand  out  with 
t'atness,  and  who  have  more  than  heart  could  wish." 
God  has  poured  the  blessings  of  his  providence  into 
the  bosoms  of  the  ungodly,  in  the  largest  profusions. 
But  none  of  these  things  could  ever  make  them  con- 
tented. The  more  he  has  given  them,  the  more  they 
have  wanted,  and  the  less  they  have  been  satisfied. 
Though  he  has  given  silver  to  those  who  have  loved 
silver,  yet  they  have  never  been  satisfied  with  silver. 
Though  he  has  given  abundance  to  those  who  love 
abundance,  yet  they  have  never  been  satisfied  with  in- 
crease. Though  he  has  clothed  some  w  ith  silk  and 
purple,  raised  them  to  royal  dignity,  and  put  crowns  of 
gold  and  diamonds  on  their  heads — yet  they  have 
never  been  satisfied  with  their  elevated  stations.  It 
appears  from  the  experience  of  ages,  that  it  is  impos- 
sible to  satisfy  the  desires  of  the  ungodly.  Their  de- 
sires are  selfish  desires,  and  these  are  so  unlimited  and 
discordant,  that  they  never  can  be  satisfied.  All  who 
are  in  the  state  of  nature  and  destitute  of  real  godli- 
ness, know  by  their  own  experience,  that  they  never 
have  found  true  contentment  in  any  situation  in  which 
they  have  been  ])laced,  nor  in  the  possession  of  any 
worldly  good.  They  may  have  restrained  their  hopes 
arid  expectations  from  the  world,  but  they  have  never 
given  up  their  worldly  desires.  These  continue  to  dis- 
turb their  peace,  and  prevent  all  true  contentment. 
The  whole  world  of  the  ungodly  are  continually  mur- 
muring and  repining  under  all  the  great  and  innumera- 
ble external  favours  and  blessings,  that  God  is  con- 
stantly pouring  down  upon  them  in  his  providence. 

3.  If  cjodliness  be  so  irainful  as  we  have  heard,  then 
none  can  be  godly  too  soon.  Almost  all  who  enjoy  re- 
ligious instructions,  whether  private  or  publick,  or  both, 
seriously  intend  to  become  godly  before  they  die  and 
go  into  eternity.     They  know,  that  as  they  brought  no- 


,  SERMON  XXIV.  405 

thing  into  the  world,  so  they  can  carry  nothing  out  of 
it.  They  know  that  the  fashion  of  this  world  passes 
away,  and  they  are  passing  away  with  it.  And  they 
know  enough  about  their  future  state  to  be  convinced, 
that  they  must  become  godly  in  order  to  be  happy 
there.  But  they  imagine,  that  they  can  be  much  more 
happy  here,  without  godliness  than  with  it.  They  ima- 
gine, that  godliness  will  be  a  great  loss,  instead  of  great 
gain,  while  they  are  in  health  and  prosperity.  So  the 
child  thinks.  So  the  youth  thinks.  So  the  man  of  the 
Avorld  thinks.  And  so  every  sinner  thinks.  They  hope 
to  gain,  instead  of  losing,  by  living  without  God  in  the 
world,  as  long  as  they  can  with  safety.  But  this  is  a 
most  egregious  mistake,  if  godliness  be  profitable  unto 
all  things,  and  gains  the  happiness  of  both  this  world, 
and  of  the  world  to  come.  And  this  is  certainly  true,  if 
godliness  produces  real  contentment,  which  the  enjoy- 
ments of  the  world  never  did,  and  never  can  produce. 
Contentment  is  the  supreme  and  ultimate  end  which 
all  the  ungodly  are  seeking  and  hoping  to  find  in  the 
things  of  the  world;  but  if  they  should  gain  the  whole 
world,  the  whole  world  could  not  give  them  content- 
ment. Those  who  have  obtained  the  most  wealth,  the 
most  power,  the  most  magnificence,  and  affluence,  have 
told  us  from  their  own  experience,  that  these  things,  in- 
stead of  yielding  true  contentment,  are  a  fruitful  source 
of  disappointment  and  vexation  of  spirit.  This  is  agree- 
able to  the  experience  of  all  the  ungodly.  Ask  any  un- 
godly man,  whether  he  has  ever  toiind  contentment, 
and  he  will  answer  no.  But  ask  any  godly  person, 
whether  rich  or  poor,  high  or  low,  whether  he  has  ever 
tbund  contentment;  and  he  will  answer,  he  has  found 
it  in  the  enjoyment  of  God,  and  not  in  the  things  of  the 
world.  If  we  may  give  credit  to  the  testimony  of  both  the 
godly  and  ungodly,  we  must  believe, t'nat  godliness  is  the 
only  source  of  contentment,  and  that  none  can  become 
godly  too  soon  tor  their  own  jrrcscnt,  as  well  ^ii  future 
happiness.  As  soon  as  they  become  2;odly,  and  recon- 
ciled to  the  character  and  government  of  God,  they 
will  find  the  treasure  hidden  in  the  field,  and  the  pearl 


40(i  SERMQN   XXIV.     - 

of  great  price,  which  will  make  them  both  rich  and 
happy.  "For  the  Lord  God  is  a  sun  and  shield  ;  the 
Lord  will  give  grace  and  glory :  no  good  thing  will  he 
w  ithhold  from  them  that  walk  uprightly ." 

4.  If  godliness  be  so  gainful  as  we  have  heard,  then 
there  is  no  danger  of  being  too  godly.  The  men  of 
the  world  often  complain  of  the  children  of  light,  for 
being  too  godly,  and  paying  too  much  regard  to  the 
glory  of  God,  and  the  interests  of  his  kingdom.  They 
imagine  they  spend  too  much  time  in  religious  servi- 
ces, expose  themselves  too  much  in  attending  publick 
worship  at  all  seasons,  and  deny  themselves  too  much 
for  the  promotion  of  the  cause  of  Christ.  They  ima- 
gine they  waste  their  health  and  their  time,  and  really 
injure  their  interests,  by  giving  God  too  much  of  their 
hearts  and  lives.  They  think  they  rather  hse^  than 
irahh  by  being  too  godly.  But  wisdom  is  justified  of 
her  children.  The  godly  are  the  only  men,  who  dis- 
play  true  wisdom,  in  their  views,  and  feelings,  and  con- 
duct. And  the  more  godly  any  arc,  the  more  practical 
wisdom  they  exhibit  before  the  eyes  of  the  unwise  and 
ungodly  world.  Though  tlie  godly  may  sometimes 
feel  and  express  a  zeal  which  is  not  according  to  know- 
ledge, and  which  they  have  reason  to  regret,  yet  no 
godly  person  ever  regretted  being  too  godly.  Wiien 
pious  persons  review  their  conduct  at  the  end  of  a  day, 
or  at  the  end  of  a  year,  or  especially  at  the  end  of  life, 
they  always  regret  their  barrenness  and  unfruitful- 
ness  in  the  service  of  God,  and  lament  their  having  had 
too  little,  and  not  too  much  religion.  And  they  certainly 
iiave  reason  to  lament  this,  if  godliness  be  great  gain. 
Were  Abraham,  or  Moses,  or  Job,  or  Paul  too  godly  t 
Were  the  friends  and  followers  of  Christ,  when  he  was 
on  earth,  too  godly  }  Have  any  christians  since,  been 
too  godly  .'*  Or  have  they  ever  regretted  having 
too  much  of  godly  contentment,  whether  in  prosperity, 
or  adversity?  So  far  from  this,  all  christians  have  la- 
mented their  great  proneness  to  murmur  and  complain, 
both  in  prosperity  and  adversity,  which  has  been  ov,- 
ing  to  their  want  of  godly  contentment. 


SERMON   XXIV.  407 

r>.  If  godliness  be  so  gainful  as  has  been  represented, 
''A\en  tlie  godly  have  good  reason  to  pity  the  ungodly. 
They  have  always  been  unhappy  and  miserable  ob- 
jects ;  for  they  have  always  been  disappointed  respect- 
ing that  contentment,  which  has  been  the  supreme  and 
ultimate  object  of  all  their  worldly  pursuits.  Though 
they  have  often  obtained  the  things  which  they  desired, 
and  which  they  expected  would  afford  them  content- 
ment, yet  they  have  always  found  that  they  produced 
a  contrary  eflect,  and  blasted  their  hopes  and  expecta- 
tions. All  that  Cometh  is  vanity ;  the  world  will,  in 
time  to  come,  as  in  time  past,  deceive  and  disappoint 
them.  They  are  pursuing  a  course,  which  will  disap- 
point one  hope  after  another,  until  it  plunges  them  in 
utter  despair,  which  is  the  perfection  of  misery.  Such 
persons  are  really  to  be  pitied,  though  they  may  view 
themselves  as  rich,  and  increased  with  goods,  and  to 
have  need  of  nothing.  The  godly  see  their  misery, 
and  guilt,  and  danger,  and  ought  to  pity  them.  David 
condemns  himself  for  being  envious  at  the  prosperity 
of  the  wicked.  Good  men  ought  to  guard  against  such 
unwise,  as  well  as  sinful  feelings.  And  as  soon  as  they 
view  their  end,  they  will  feel  as  David  did,  and  pity 
their  forlorn  condition,  when  they  shall  lose  the  world 
and  their  souls  with  it.  Lazarus  had  reason  to  pity 
Dives,  while  living  in  all  his  wealth  and  affluence. 
Every  godly  man  has  reason  to  pity  the  ungodly, 
though  having  more  than  heart  can  wish  ;  for  he  sees 
bis  present  discontentment,  and  foresees  his  future  dis- 
appointment and  despair,  if  he  persists  in  his  ungodli- 
ness. 

6.  If  godliness  be  so  gainful  as  has  been  represent- 
ed, then  the  godly  ought  to  do  all  they  can  to  lead 
others  to  be  godly.  Godliness  is  benevolence,  and  be- 
nevolence wishes  well  to  all  mankind.  God  is  good  to 
the  evil,  and  the  godly  are  good  to  the  ungodly.  And 
though  they  may  express  their  goodness  to  them,  by 
promoting  their  temporal  happiness,  yet  they  can  give 
a  much  stronger  expression  of  their  benevolence  to- 
wards them,  by  promoting  their  piety  and  godly  con- 


408  SERMON    XXIV. 

tentment.  It  is  true,  parents  ought  (o  lay  up  for  their 
children,  but  they  cannot  promote  their  present  and 
future  good  in  any  other  way  so  much,  as  in  a  faithful 
discharge  of  parental  duty  towards  them.  They  can 
do  nothing  better  for  them,  than  to  teach  them  by  ex- 
ample, godly  contentment,  godly  obedience,  and  godly 
zeal,  for  their  spiritual  and  eternal  good.  These  are 
powerful  means  to  impress  the  minds  of  the  young 
with  a  sense  of  the  importance  and  benefit  of  early 
piety.  And  these  are  the  best  means  that  the  godly 
can  use,  to  lead  all  the  ungodly  to  give  up  their  lying 
vanities,  choose  the  one  thing  needful,  and  prepare  for 
both  living  and  dying. 


SERMON  XXV. 


PERFECT    HOLINESS    IN   THIS  LIFE  THE  DUTY  OF  CHRISTIANS. 

II.  CORINTHIANS,  xiii.  9. 

And  this  also  we  wish,  even  your  perfection. 

The  church  in  Corinth  was  a  very  large  and  re- 
spectable  church,   while   the    apostle    Paul    resided 
among  them ;    but   after   he  left  them,   they  fell  into 
various  disputes,  animosities,  and  contentions,  through 
the  influence  of  judaizing  teachers,  who  led  many  of 
them  into  both  theoretical  and  practical  errours.     The 
apostle  being  informed  of  their  irregularities  and  er- 
rours, wrote  to  them,  in  order  to  reclaim  them.  And  his 
first  epistle  had  a  salutary  effect,  and  produced  a  partial 
reformation.     Still  there  were  some  things  that  needed 
to  be  reformed.     He  accordingly  wrote   them  his   se- 
cond epistle,  in  which  he  tenderly  and  affectionately 
reminds  them  of  their  past  declension,  but  intimates 
that  he  rejoiced  in  the  prospect  of  their  becoming  so 
completely  reformed,  that  if  he  should  come  among 
them  again,  he  should  find  nothing  to  censure.     He 
says,  "  Now  I  pray  to  God,  that  ye  do  no  evil :  not  that 
we  should  appear  approved,  but  that  ye  should  do  that 
which  is  honest,  though  we  be  as  reprobates.     For  we 
can  do  nothing  against  the  truth,  but  for  the  truth.  For 
we  are  glad  when  we  are  ivcak,  and  ye  are  strong ;  and  this 
also  we  wish,  even  your  perfection."    This  was  as  much 
as  to  say,  "  though  we  have  power  to  reprove  and  cen- 
sure you  for  doing  wrong,  yet  we  do  not  desire  an  op- 
portunity of  exercising  this  power.     We  pray  to  God, 
that  ye  do  no  evil,  that  yc  mav  be  strong,  and  that  we 
52 


410  bERAION    XXV. 

may  be  weak.  For  we  can  do  nothing  agaiust  the 
truth,  but  for  the  truth."  If  you  do  no  evii,  and  act 
agreeably  to  your  christian  profession,  you  will  disarm 
us  of  our  power  of  reproving  and  censuring  you.  And 
we  shall  be  glad  when  we  are  weak,  and  ye  are  strong, 
in  this  respect.  For  this  is  the  very  thing  we  wish, 
even  your  perfection.  And  if  the  apostle  was  right  in 
his  wish,  then  we  may  justly  conclude. 

That  it  is  the  duty  of  christians  to  be  perfectly  holy 
in  this  life.     I  shall, 

I.  Show  what  is  meant  by  their  being  perfectly  holy  ; 
and, 

II.  Show  that  it  is  their  duty  to  be  so  in  this  life. 

1.  I  am  to  .sho.w  what  is  meant  by  saints  being  per- 
fectly holy. 

This  is  a  point,  concerning  which  there  is  a  diversity 
of  opinions.  Even  those  who  agree  in  the  nature  of 
holiness,  do  not  agree  in  respect  to  the  perfection  of  it. 
But  if  we  can  only  determine  in  what  the  moral  imper- 
fection of  saints  consists,  we  may  easily  determine  in 
"what  their  moral  perfection  consists.  For  if  their  moral 
imperfection  consists  in  the  weakness  of  their  holy  af- 
fections, then  their  moral  perfection  must  consist  in  the 
strength  of  their  holy  affections.  Or  if  their  moral  im- 
perfection consists  in  the  inconstancy  of  their  holy  af- 
fections, then  their  moral  perfection  must  consist  in  the 
constancy  of  their  holy  exercises.  Now,  it  is  easy  to 
see,  that  their  imperfection  in  holiness  cannot  consist 
in  the  weakness  of  their  holy  affections.  For  their 
affections  never  can  bo  perfectly  strong,  that  is,  as 
strong  as  the  divine  affections.  In  this  respect,  they 
never  can  be  perfect  as  their  Father  in  heaven  is  per- 
fect. Nor  can  they  be  perfect  as  the  angels  in  heaven 
are  perfect.  For  they  are  beings  of  far  greater 
strength  and  of  more  enlarged  intellectual  powers  than 
men,  and  capable  of  exercising  much  stronger  affec- 
tions than  they.  So  that  if  perfection  in  holiness  con- 
sists in  the  strength -of  the  affections,  it  is  impossible 
that  saints  should  ever  be  perfectly  holy,  either  in  this 
world,  or  in  the  world  to  come.     Besides,  their  affeC" 


SERMOff    XXV.  41 1 

tions  always  are  as  strong  as  tliey  can  be.  When  they 
do  love  God,  they  love  him  as  much  as  they  can,  iu 
Iheir  present  circumstances,  and  with  their  present 
views.  And  Avhen  they  love  any  other  holy  object, 
they  love  it  as  much  as  they  can  love  it,  for  the  time 
being.  Men  always  love,  or  hate,  with  all  their  heart, 
and  with  all  their  mind,  and  with  all  their  strength,  or 
to  the  utmost  of  their  capacities.  Saints  being  per- 
fectly holy,  therefore,  does  not  mean  that  their  holy 
affections  are  equal,  in  strength,  vigour,  or  fervency,  to 
the  affections  of  God,  or  of  angels,  or  of  the  spirits  of 
just  men  made  perfect.  And  from  this  it  follows,  that 
their  perfection  in  holiness  must  consist  in  the  constancy 
of  tlieir  holy  affections.  If  they  should  constantly  and 
uninterruptedly  exercise  holy  affections,  they  would  be 
absolutely  perfect  in  holiness,  and  entirely  iree  from 
sin.  If  they  should  constantly,  without  any  interrup- 
tion, keep  themselves  in  the  love  of  God,  and  never  in- 
dulge one  selfish,  or  unholy  affection,  they  would  be 
perfectly  holy,  in  the  sense  of  the  text,  and  in  the  sense 
of  this  discourse.     I  now  proceed  to  show, 

II.  Tliat  it  is  their  duty  to  be  perfectly  holy  in  this 
life.     And  this  will  appear  if  we  consider, 

1.  That  there  is  a  constant  reason  for  their  being 
holy,  and,  therefore,  they  ought  to  be  constantly  holy. 
The  constant  reason  for  their  being  holy,  arises  from 
their  natural  capacity.  They  are  endued  with  rational 
and  moral  powers,  which  render  them  capable  of  holy 
exercises.  They  know  the  difference  between  holy 
and  unholy  exercises,  and  are  capable  of  feeling  their 
moral  oblisjation  to  exercise  pure,  holy,  benevolent  af- 
fections towards  all  the  beings  with  whom  they  are 
concerned,  and  towards  all  the  objects  by  which  they 
are  surrounded.  This  knowledge  of  their  duty  lays 
tiiem  under  constant  obligation  to  do  it.  It  is  as  right 
that  they  should  be  constantly  holy,  a?  that  they  should 
ever  be  holy.  Their  obligation  never  ceases;  and, 
therefore,  they  are  constantly  bound  to  fulfil  it.  They 
always  have  reason  to  be  holy,  but  never  a  reason  to 
be  unholy.     So  long,  then,  as  they  retain  their  natural 


412  SERMON    XXV. 

and  moral  powers,  they  are  under  indispensable  obli- 
gations to  be  holy  in  all  manner  of"  conversation  and 
godliness. 

2.  The  divine  law  requires  christians  to  be  constant- 
ly and  perfectly  holy.  The  law  saith  to  every  one, 
"  Thou  shalt  love  the  Lord  thy  God  with  all  thy  heart, 
and  with  all  thy  soul,  and  with  all  thy  mind,  and  with 
all  thy  strength,  and  thy  neighbour  as  thyself.''  This 
law,  which  is  founded  in  the  nature  of  things,  never  has 
been,  and  never  can  be  abrogated.  It  binds  christians 
at  all  times,  and  requires  them  to  be  constantly  holy, 
or  to  exercise  holy,  and  none  but  holy  afTections.  It 
carries  their  duty  as  high  as  it  can  be  carried  ;  and  as 
high  as  the  duty  of  angels,  or  the  saints  in  light.  They 
can  do  no  more  than  love  God  with  all  their  heart,  and 
their  fellow-creatures  as  themselves.  And  this  the  di- 
vine law  requires  of  christians  at  all  times,  and  under 
all  circumstances.  If  it  be  the  duty  of  christians  to 
obey  the  first,  and  fundamental  law  of  God's  kingdom, 
then  it  is  their  constant  and  indispensable  duty  to  be 
perfectly  holy  in  this  life. 

3.  The  gospel,  as  well  as  the  law,  requires  of  chris- 
tains,  in  this  life,  constant  holiness,  or  sinless  perfec- 
tion. This  appears  by  a  multitude  of  precepts  and 
prohibitions  contained  in  the  new  testament.  It  is  diffi- 
cult and  needless  to  mention  them  all.  But  I  will  cite 
a  number,  which  are  plainly  and  directly  to  the  pur- 
pose. 

1.  Those  precepts,  which  require  saints  to  do  every 
thing  from  love  to  God,  require  them  to  be  constantly 
holy  and  free  from  sin.  Paul  speaking  to  the  saints  at 
Corinth,  says,  "Whether  therefore  ye  eat,  or  drink,  or 
whatsoever  ye  do,  do  all  to  the  glory  of  God."  Again 
he  says  to  them,  "  Let  all  your  things  be  done  with 
charity ;"  that  i^^,  with  pure,  holy  love.  And  to  the 
Colossians  he  says,  "  Above  all  these  things,  put  on 
charity,  which  is  the  bond  of  perfectness.  And  what- 
soever ye  do  in  word  or  deed,  do  all  in  the  name  of  the 
Lord  Jesus,  giving  thanks  to  God,  and  the  Father  by 
him."     And  again  he  says,  "  Whatsoever  ye  do,  do  it 


SERMON    XXV.  413 

heartily,  as  unto  the  Lord,  and  not  unto  men."  These 
divine  precepts  are  universal  and  unlimited.  Thej 
require  christians  to  do  every  thing  in  love  and  obedience 
to  G©d.  But  to  do  every  thing  in  such  a  manner,  is  to 
be  constantly  and  perfectly  holy.  As  these  precepts 
admit  of  no  qualification,  or  exception,  they  bind  chris- 
tians to  maintain  constant  holiness,  or  sinless  perfection, 
through  the  whole  course  of  their  lives. 

2.  Those  precepts  which  enjoin  constant  obedience 
?ipon  christians,  require  them  to  be  perfectly  holy  and 
sinless.  We  find  many  such  injunctions.  Christians 
are  required  "  to  rejoice  in  the  Lord  alway;  to  rejoice 
evermore ;  to  pray  without  ccasi7ig  ;  and  to  be  steadfast, 
unmoveable,  always  abounding  in  the  work  of  the  Lord." 
Constancy  in  holy  affections,  and  holy  obedience, 
amounts  to  perfect  holiness  and  freedom  from  sin.  If 
christians  always  lived  in  such  a  joyful,  prayerful,  and 
dutiful  frame,  they  would  live  perfectly  holy  and  sin- 
less, 

3.  All  tliose  precepts,  which  enjoin  universal  obe- 
dience upon  christians,  require  them  to  be  perfectly 
holy  and  conformed  to  the  will  of  God.  Paul,  after 
wishing  the  perfection  of  christians,  immediately  ex- 
horts them  to  maintain  that  perfection,  which  he  wish- 
ed them  to  have.  "  Finally,  brethren,  farewell.  Be 
perfect^  be  of  one  mind,  live  in  peace;  and  the  God  of 
love  and  peace  shall  be  with  you."  To  his  christian 
brethren  in  Galatia,  he  says,  "If  we  live  in  the  Spirit, 
let  us  also  walk  in  the  Spirit."  He  enjoins  it  on  the 
Philippians  to  do  "  whatsoever  things  are  true,  what- 
soever things  are  honest,  whatsoever  things  are  just, 
whatsoever  things  are  pure,  whatsoever  things  are 
lovely,  and  whatsoever  things  are  of  good  report." 
Peter  also  in  liis  first  epistle  to  christians  in  general, 
says,  '^Wherefore  gird  up  the  loins  of  your  mind,  be 
sober  and  hope  to  the  end,  lor  the  grace  that  is  to  be 
brought  unto  you  at  tlje  revelation  ot' Jesus  Christ:  as 
obedient  children,  not  lashioning  yourselves  according- 
to  the  former  lusts  in  your  ignorance.  But  as  he  who 
hath  called  you  is  holy,  so  be  ye  holy  iii  all  manner  of 


414  SERMON    XXV. 

conversation.  Because  it  is  written,  be  ye  holy,  for  I 
am  holy."  These  precepts  are  exceeding  broad,  and 
extend  to  every  branch  of  a  christian's  duty;  and  re- 
quire him  to  be  perfectly  holy  in  heart  and  life. 

4.  All  those  precepts,  which  require  christians  to 
resist  all  opposition  and  surmount  all  difficulties  in  the 
path  of  duty,  require  them  to  be  perfectly  holy  and 
constantly  obedient.  Christians  are  required  to  resist 
the  devil  and  all  his  evil  suggestions.  James  says, 
"Resist  the  devil,  and  he  will  tlee  from  you."  Peter 
says,  "  Be  sober,  be  vigilant :  because  your  adversary, 
the  devil,  as  a  roaring  lion,  walketh  about  seeking 
whom  he  may  devour.  Whom  resist  steadfast  in  the 
faith."  ''  Wherefore,"  saith  the  apostle  Paul,  "  take 
unto  you  the  whole  armour  of  God,  that  ye  may  be  able 
to  withstand  in  the  evil  day,  and  having  done  all  to 
stand.  Stand,  therefore,  having  your  loins  girt  about 
with  truth,  and  having  on  the  breast-plate  of  righteous- 
ness ;  and  your  feet  shod  with  the  preparation  of  the 
gospel  of  peace ;  above  all,  taking  the  shield  of  faith, 
whereby  ye  may  be  able  to  quench  all  the  iiery  darts  of 
the  wicked."  Christians  are  required  to  resist  and 
overcome  the  world,  in  every  form,  in  which  it  ob- 
structs their  holy  and  devout  life.  John  says  to  them, 
"  Love  not  the  world,  neither  the  things  of  the  world, 
if  any  man  love  the  world,  the  love  of  the  Father  is  not 
in  him."  Paul  tells  them,  '•  Be  not  conformed  to  this 
world;  but  be  ye  transformed  by  the  renewing  of  your 
minds."  And  again  he  says,  "  Abstain  from  all  appear- 
ance of  evil."  Christians  are  warned  against  the  juen 
of  the  world,  as  well  as  the  things  of  the  world.  Our 
Lord  bid  his  followers,  "  Beware  of  men,  beware  of 
false  prophets,  and  take  heed  and  beware  of  the 
Scribes  and  Pharisees."  And  the  apostles  warn  chris- 
tians to  beware  of  false  spirits,  false  teachers,  and  all 
who  lie  in  wait  to  deceive.  Christians  are  urged  also 
to  feel  and  conduct  with  benevolence  and  propriety  to- 
wards enemies.  Christ  commands  them  '•  to  love  their 
enemies,  and  bless  those  who  curse  them,  and  to  do 
good  to  those  that  hate  them."     The   apostle  gives  a 


SERMON    XXV.  415 

Similar  exhortation.  "  Bless,  and  curse  not.  Be  not 
overcome  with  evil,  but  overcome  evil  with  good." 
Temporal  evils  and  afilictions  are  great  trials;  but 
christians  are  required  to  feel  and  conduct  perfectly 
right  under  them.  They  are  exhorted  to  be  patient  in 
tribulation;  not  to  despise  chastenings,  nor  to  faint 
under  divine  rebukes ;  nor  to  think  it  strange,  that  they 
are  called  to  fiery  trials,  but  to  rejoice  under  them.  In 
a  word,  christians  are  required  to  feel  and  act  perfectly 
riglit,  notwithstanding  all  the  assaults  of  Satan,  all  the 
allurements  of  the  world,  all  the  opposition  of  sinners, 
and  all  the  trials  and  troubles,  which  fall  to  their  lot. 
They  are  required  to  feel  and  conduct  according  to 
the  law  of  love,  at  all  times,  in  all  places,  and  in  all 
circumstances.  And  this  certainly  amounts  to  their 
being  required  to  be  perfectly  holy  and  devoted  to 
God,  in  this  life.     I  may  add, 

5.  That  all  those  passages  of  scripture,  which  en- 
join it  upon  christians,  to  put  away,  mortify,  and  sub- 
due all  sin,  require  them  to  be  perlbctly  pious  and 
holy.  The  gospel  abounds  with  injunctions  and  admo- 
nitions to  this  purpose.  *'  The  grace  of  God,"  says  the 
apostle,  "  that  bringeth  salvation,  hath  appeared  to 
all  men,  teaching  us  that  denying  all  ungodliness  and 
worldly  lusts,  we  should  live  soberly,  righteously,  and 
godly,  in  this  present  world.''''  And  Peter  says,  "  Where- 
fore, laying  aside  all  malice,  and  guile,  and  liypocrisies, 
and  envies,  and  evil  speakings,  as  new  born  babes,  de- 
sire the  sincere  milk  of  the  word,  that  ye  may  grow 
thereby."  Paul  says,  '^  Abhor  that  which  is  evil; 
cleave  to  that  which  is  good."  Again  he  says,  "  Let 
not  sin  reign  in  your  mortal  body,  that  ye  should  obey 
it  in  the  lusta  thereof"  And  again  he  exhorts  the 
Ephesians,  "to  put  off  concerning  the  former  conver- 
sation, the  old  man ^  which  is  corrupt  according  to  the 
deceitful  lusts  ;  and  to  put  on  the  new  man^  which  after 
God  is  created  in  righteousness  and  true  holiness." 
Thus  it  appears  from  the  light  of  nature,  from  the  law 
of  God,  and  from  the  gospel  of  Christ,  that  christians 
ought  \o  be  perfectly  holy,  and  totally  free  from  sin  j 


416  SERMON    XXV. 

which  is  sinless  perfection,  in  this  life.  But  lest  several 
objections  should  weaken  the  conviction  of  this  truth 
in  the  minds  of  some,  I  will  say  a  few  words  to  remove 
them. 

1.  It  may  be  thought,  that  if  christians  are  required 
to  be  perfectly  holy  in  this  life,  then  there  is  no  differ- 
ence between  the  law  and  the  gospel.  The  law  re- 
quires sinless  perfection,  and  for  that  reason,  men 
could  not  be  saved  by  it ;  and  if  the  gospel  requires 
sinless  perfection,  then  it  is  as  difficult  to  be  saved  by 
the  gospel,  as  by  the  law.  Answer. — The  law  does 
require  sinless  perfection,  and  condemns  the  transgres- 
sor for  the  least  offence,  to  eternal  destruction;  and 
therefore  none  can  be  saved  by  the  law.  And  it  is 
equally  true,  that  the  gospel  requires  sinless  perfection, 
but  not  as  a  condition  of  eternal  life.  For  it  makes  pro- 
vision through  the  atonement  of  Christ,  for  the  trans- 
gressions of  believers,  and  promises  forgiveness  to  their 
faith  and  repentance.  The  law  knows  no  forgiveness, 
but  the  gospel  does.  And,  therefore,  notwithstanding 
the  law  of  love  binds  christians  to  constant  and  perfect 
obedience ;  and  notwithstanding  christians  violate  this 
law  ;  yet  through  the  gospel,  they  may  be  forgiven  and 
saved.  So  that  perfection  of  holiness  is  a  duty  under 
the  gospel,  though  not  a.  condition  of  pardon  and  accept- 
ance with  God. 

2.  It  may  be  said,  it  is  not  the  will  of  God,  that  any 
should  be  perfectly  holy,  in  this  life.  There  is  no  man  that 
liveth,  and  sinneth  not.  If  any  man  say  he  hath  no  sin, 
he  deceiveth  himself,  and  the  truth  is  not  in  him.  How 
then  can  it  be  the  duty  of  christians  to  be  perfect,  when 
God  has  determined,  that  they  shall  not  be  so.'*  An- 
swer.— Our  duty  does  not  depend  upon  the  divine  de- 
crees. It  arises  from  the  nature  of  things,  and  the  pre- 
ceptive will  of  God.  It  was  decreed  that  angels  should 
fall;  but  it  was  their  duty  to  persevere  in  sinless  per- 
fection. It  was  decreed  that  Adam  should  fall ;  but  it 
was  his  duty  to  continue  perfectly  holy  and  innocent. 
It  was  decreed,  that  every  christian  shall  be  just  as  im- 
perfect as  he  is ;  but  it  his  duty  to  be  free  from  all  moral 


SERMON    XX\\  417 

itnperfection.  If  it  be  the  duty  of  christians  to  grow  in 
grace,  and  to  be  any  more  holy  than  they  are  at  pre- 
Rent,  then  it  is  equally  their  duty  to  sin  no  more,  and 
to  be  perfectly  holy.  So  that  God's  determination,  that 
christians  shall  not  reach  absolute  perfection  in  this 
life,  is  no  obstruction,  nor  objection  to  their  duty  of 
becoming  perfectly  holy. 

3.  It  may  be  said,  that  it  is  the  opinion  of  some  good 
men, that  christiarjs  are  not  bound  to  be  perfectly  holy,  in 
this  life.  The  assembly  of  divines  say,  "No  mere  man 
since  the  fall  is  ahls  in  this  life,  perfectly  to  keep  the  com- 
mandments of  God  ;  but  daily  doth  break  them,  in 
thought,  word,  and  deed."  Answer. — If  this  means  that 
christians  are  morally  unable.,  perfectly  to  keep  the  com- 
mands lis  of  God,  it  is  true  ;  but  no  objection  against 
their  o-.M^ig  naturalli/  able,  and  bound  to  pay  perfect  obe- 
dience to  the  divine  commands.  It  is  probable  those 
divines  meant  to  guard  against  the  notion  of  some  in 
their  day,  as  well  as  in  this,  who  professed  to  be  per- 
fectly holy.  But  if  they  did  not  mean  a  mora/ inability, 
in  iistiiiction  from  a  natural  inability,  to  be  perfectly 
holy,  their  opinion  was  unscriptural  and  unsound,  and 
O.ught  to  be  rejected- 


IMPROVEMENT, 

1.  If  christians  ought  to  be  perfectly  holy  m  this  life, 
then  they  are  much  more  sinful,  than  they  appear  to  be 
in  the  eyes  of  the  world.  The  world  see  that  they  fall 
boJow  that  perfection  of  holiness,  which  the  gospel  re- 
quires, and  even  below  that  perfection,  which  their 
profession  requires.  Their  external  conduct  shows 
the  imperfection  of  their  hearts.  But  their  external 
conduct  is  better  than  their  internal  exercises,  which 
they  often  conceal,  and  never  fully  exhibit.  They  of» 
ten  externally  obey  the  divine  commands,  while  they 
are  far  from  feeling  that  pure  love  to  God  and  man, 
which  they  ought  to  feel.  So  that  the  external  imper- 
fection, which  the  world  see  and  condemn,  is  a  small 
:»3 


418  SERMON  xxy. 

part  of  that  imperfection,  which  they  see  and  lament  in 
their  own  hearts  ;  and  a  much  smaller  part  of  that  im- 
perfection, which  God  sees  and  condemns.  The  apos- 
tle John  says,  "  If  our  heart  condemn  us,  God  is  greater 
than  our  heart,  and  knoweth  all  things."  Christians 
have  a  spiritual  discerning  of  spiritual  things,  and  can 
easily  discern  the  difference  between  selfishness  and 
benevolence,  or  between  right  and  wrong  affections  in 
their  own  hearts.  And  when  they  discover  wrong 
affections,  they  feel  them  to  be  a  criminal  imperfection, 
whether  they  express  them  externally,  or  not ;  and 
whether  their  external  conduct,  which  flows  from  their 
sinful  aflfections,  meets  the  approbation  or  disapproba- 
tion of  the  world.  They  often  condemn  themselves 
for  that,  which  the  world  approve  and  admire.  They 
make  the  law  of  God  the  standard  of  their  internal  mo- 
tives, as  well  as  of  their  external  actions.  And  so  far 
as  their  hearts  fall  short  of  this  infallible  standard,  they 
judge  and  condemn  themselves,  as  sinfully  imperfect. 

2.  If  it  be  the  duty  of  christians  to  be  perfectly  holy, 
then  they  are  never  satisfied  with  their  present  attain- 
ments in  holiness.  They  appear  to  them  low,  in  com- 
parison with  the  standard  of  perfection,  and  even  in 
comparison  with  the  apparent  attainment  of  others. 
They  are  apt  to  think  others  better  than  themselves, 
and  that  they  are  less  than  the  least  of  all  real  saints, 
though  not  of  all  professors.  They  may  know,  that 
they  externally  conduct  better  than  some  who  name 
the  name  of  Christ.  But  they  do  not  know,  and  are  not 
apt  to  think,  that  they  are  better  than  exemplary  pro- 
fessors. They  can  hardly  think,  that  sincere  christians 
fall  so  far  below  the  standard  of  perfection  as  they  are 
conscious  they  do.  They  are  greatly  dissatisfied  with 
their  present  imperfect  views  and  exercises,  and  desire 
to  approach  nearer  and  nearer  to  that  perfection  which 
God  requires.  How  often  does  David  lament  his  im- 
perfection, and  pray  for  quickening  grace  in  the  119th 
psalm  }  He  says,  "  My  soul  cleaveth  unto  the  dust ; 
ijuicken  thou  me  according  to  thy  word."  And  soon 
after  he  says,  "  1  will  run  the  way  of  thy  commandments^ 


SERMON    XXV.  410 

when  thou  shalt  enlarge  my  heart."  Paul  acknow- 
ledges his  imperfection,  and  resolves  to  press  forward 
after  higher  and  higher  attainments  in  grace.  "  Not  as 
though  i  had  already  attained,  either  were  already 
perfect ;  but  I  follow  after,  if  that  I  may  apprehend  that 
for  which  also  I  am  apprehended  of  Christ  Jesug. 
Brethren,  I  count  not  myself  to  have  apprehended,  but 
this  one  thing  I  do,  forgetting  those  things  which  are  be- 
hind, and  reaching  unto  those  things  which  are  before  ; 
I  press  toward  the  mark,  for  the  prii^e  of  the  high  cal- 
ling of  God  in  Christ  Jesus."  All  who  have  the  love 
of  God  in  them,  not  only  desire  to  keep  themselves  in 
the  love  of  God,  but  desire  larger  measures  of  that  love, 
or  to  grow  in  grace,  and  in  the  knowledge  of  their 
Lord  and  Saviour  Jesus  Christ.  They  ardently  desire 
to  go  from  one  degree  of  grace  to  another,  until  they 
arrive  to  the  full  stature  of  perfect  men. 

3.  if  it  be  the  duty  of  christians  to  be  perfectly  holy, 
then   the  best    christians  are    the  most  sensibly  bur- 
dened with  sin.     Not  because  they  have  the  most  sin, 
but  because  they  hate  sin  the  most,  and  feel  it  to  be 
their  greatest  burden.     The  more  holy  christians  are, 
the  more  they  attend  to  the  exercises  of  their  hearts, 
and  the  more  clearly  they  distinguish  sin  from  holiness, 
and  the  more  they  loath  and  abhor  themsielves  for  the 
least  sin,  in  thought,  word,  and  deed.    Accordingly,  we 
find  the  best  of  men  most  bitterly  complaining  of  the 
burden  of  sin.     Job  in  a  clear  view  of  God  and  himseli 
cries  out,  "  I  have  heard  of  thee  by  the  hearing  of  the 
ear,  but  now  mine  eye  seeth  thee :  wherefore  I  abhor 
myself,  and  repent  in  dust  and  ashes."     David  com- 
plains more  bitterly  of  the  burden  of  sin.     He  cries, 
"  Mine  iniquities  are  gone  over  my  head ;  as  a  heavy 
burden  they  are  too  heavy  for  me.     My  wounds  stink, 
and  are  corrupt,  because  of  my  foolishness.  I  am  trou- 
bled ;  I  am  bowed  down  greatly ;  I  go  mourning  all  the 
daylong."     When  Isaiah  saw  the  Lord  sitting  upon  a 
throne  high  and  lifted  up,   and  heard  the  seraphims 
crying,  "Holy,  Holy,  Holy,  is  the  Lord  of  hosts;  the 
whole  earth  ie  full  of  his  glory."  ho  rxclaimed,  "Wo  i^ 


420  aERMON    XXV. 

me !  for  1  am  undone,  because  I  am  a  man  of  unclean 
lips,  and  I  dwell  in  the  midst  of  a  people  of  unclean 
lips ;  for  mine  eyes  have  seen  tiie  King,  the  Lord  of 
hosts."  A  clear  view  of  the  divine  holiness  filled  the 
prophet  witli  a  deep  sense  of  his  own  unholiness  and 
vileness,  which  sunk  him  in  self-reproach  and  self- 
abasement.  The  apostle  Paul,  who  arrived  as  near  to 
perfection  as  any  man  ever  did  in  this  life,  appears  to 
have  been  the  most  sensibly  burdened  with  sin,  in  the 
view  of  the  purity  and  strictness  of  the  divine  law, 
■which  he  fell  short  of  perfectly  obeying.  He  expresses 
his  feelings  upon  this  subject  with  the  utmost  freedom. 
"And  the  commandment  which  was  ordained  to  life,  I 
found  to  be  unto  death.  ,For  sin,  taking  occasion  by 
the  commandment,  deceived  me,  and  by  it  slew  me. 
Wherefore  the  law  is  holy,  and  the  commandment  holy, 
and  just,  and  good.  Was  then  that  which  is  good  made 
death  unto  me  ?  God  forbid.  But  sin,  that  it  might 
appear  sin,  working  death  in  me  by  that  which  is  good  : 
that  sin  by  the  commandment  might  become  exceeding 
sinful.  For  we  know  that  the  law  is  spiritual :  but  I 
am  carnal,  sold  under  sin.  For  that  which  I  do,  I  al- 
low not ;  for  what  I  would,  that  do  I  not,  but  what  I 
hate^  that  I  do.  O  wretched  man  that  I  am  !  who  shall 
deliver  me  from  the  body  of  this  death  .^"  The  best 
of  saints  are  the  most  disposed  to  compare  their  hearts 
"with  the  strictness  and  spirituality  of  the  divine  law, 
which  discovers  their  great  imperfection,  and  fills  them 
with  the  deepest  sense  of  the  burden  of  sin. 

4.  If  christians  ought  to  be  perfectly  holy,  then  they 
grow  in  humiliation,  more  than  in  any  other  christian 
g.rac€.  All  their  other  attainments  in  holiness,  united- 
ly tend  to  produce  humiliation  and  self-abasement. 
The  clearer  views  they  have  of  God,  of  Christ,  of  the 
peculiar  doctrines  of  the  gospel,  and  of  the  holiness 
and  blessedness  of  heaven,  the  clearer  views  they  have 
of  their  great  imperfection,  in  divine  knowledge,  in  love 
to  God  and  man,  and  in  the  discharge  of  every  duty. 
Though  they  may  have  joyful  and  grateful  views  oi 
God  and  divine  things;  yet  these  very  views  lead  to 


SERMON  xxr.  421 

humiliation  and  self-abasement,  as  they  serve  to  show 
them  how  much  they  rob  God  of  his  glory,  and  them- 
selves of  peace  and  happiness.  For  nothing  but  their 
sinful  imperfections  cause  God  to  withdraw  his  gracious 
influences,  and  the  manifestations  of  his  love.  They 
know  by  happy  experience,  that  so  long  as  they  dwell 
in  love,  they  dwell  in  God,  and  God  in  them;  and  that 
whenever  they  draw  near  to  God,  God  draws  near  to 
them.  Though  they  do  really  grow  in  grace,  and 
make  some  advances  towards  perfection,  yet  they  find 
no  occasion  of  boasting  of  their  spiritual  attainments, 
but  much  occasion  of  humiliation  and  self-condemna- 
tion, that  they  grow  so  slowly,  and  approach  no  nearer 
to  what  God  requires  them  to  be,  and  they  desire  to 
be.  There  is  no  cJiristian  grace,  they  find  more  occa- 
sion to  exercise,  and  none  which  they  more  habitually 
exercise,  than  humiliation  and  self-abasement. 

5.  If  christians  ought  to  be  perfectly  holy,  then  they 
are  the  most  inconsistent  persons  in  the  world.  They 
sometimes  feel  their  obligation  to  be  perfect,  and  some- 
times they  are  totally  insensible  of  it.  They  sometimes 
do  their  duty,  and  sometimes  neglect  it.  They  some- 
times see  God  and  are  pleased,  and  they  sometimes 
see  him  and  are  displeased.  They  sometimes  rejoice, 
that  the  Lord  reigns,  and  they  sometimes  distrust  his 
care  and  faithfulness,  and  murmur  and  complain.  They 
sometimes  go  forward  in  their  religious  course,  and 
they  sometimes  go  backward.  This  inconsistency 
they  are  more  or  less  guilty  of  every  day,  which  they 
cannot  justify,  but  feel  constrained  to  condemn ;  and 
which  lays  a  foundation  for  a  spiritual  conflict  or  Mar- 
fare  in  their  minds;  such  as  Paul  experienced  when  he 
said,  "  That  which  I  do  I  allow  not ;  for  what  I  would, 
that  do  1  not,  but  what  I  hate,  tliat  do  I."  They  never 
feel  safe  from  unholy  exercises,  which  puts  them  in  a 
state  of  constant  watchini;  and  guarding  against  wrong 
affections  creeping  into  theic  hearts,  and  obliges  them 
to  keep  their  hearts  with  all  diligence. 

6.  If  christians  ouglit  to  be  perfectly  holy,  and  yet 
fire  so  inconsistent  as  not  to  be  perfectly  holy,  then  this 


422  jSermon  XXV. 

inconsistency  is  no  counter  evidence  of  their  being  in 
a  state  of  grace.  Real  christians  often  construe  it  so. 
A  sense  of  their  inconsistency  clouds  their  minds,  and 
weakens  their  former  hopes  of  their  gracious  state,  and 
sometimes  reduces  them  to  the  borders  of  despair,  not 
only  for  days,  but  for  weeks^  and  months,  and  even  for 
years.  Some  who  appear  to  be,  and  are  eminent  chris- 
tians have  suffered  their  interrupted  and  inconsistent 
exercises  to  plunge  them  into  a  most  gloomy  and  discon- 
solate state.  This  is  wrong,  as  David  says  he  was, 
"  when  his  soul  refused  to  be  comforted."  This  incon- 
sistency of  contradictory  exercises  is  peculiar  to  chris- 
tians, and  one  thing  which  distinguishes  them  from  sin- 
ners; and  therefore  instead  of  being  an  evidence 
against  them,  is  an  evidence  in  their  favour.  They 
ought  to  ask  why  it  is  thus  with  them  ?  And  the  true 
answer  is,  because  they  are  imperfect  christians,  as  all 
christians  are ;  and  inconsistent  christians,  as  all  chris- 
tians are.  The  misconstruing  this  evidence  of  grace, 
is  very  hurtful  to  sincere  professors,  as  it  disturbs  their 
peace,  weakens  their  hands,  and  reproaches  religion. 
But  this  mistake,  probably,  has  a  greater  and  more  un- 
happy effect  upon  sincere  non-professors,  and  prevents 
their  performing  a  very  important  duty  for  a  long  time. 
How  many  such  persons  have  entertained  a  well 
grounded  hope  of  a  renovation  of  heart,  and  have  ac- 
knowledged, that  they  have  entertained  a  hope  of  being 
reconciled  to  God,  but  yet  have  found  such  an  incon- 
sistence in  their  views  and  feelings  at  difTerent  times, 
that  they  continue  to  live  in  doubt,  and  in  neglect  of 
duty.  They  are  intreated  to  consider  the  nature  of 
christian  perfection,  which  is  always  attended  with 
more  or  less  inconstancy,  and  inconsistency,  and  draw 
a  just  conclusion  from  it.  Or  else  they  never  will,  and 
never  can  obey  Christ's  new  and  dying  command. 

7.  If  the  imperfection  of  christians  consists  in  the  in- 
constancy of  their  holy  aflfections,  then  sinners  are  per- 
fectly sinful;  for  they  constanthj  exercise  selfish  and 
sinful  affections.  Every  imagination  of  the  thoughts  of 
their  heart  is  evil,  and  only  evil  continually.     They 


SERMON   XXV.  423 

never  have  the  love  of  God  in  them.  All  th^fr  moral 
exercises  are  a  constant,  uninterrupted  train  of  sinful 
exercises,  which  are  so  many  transgressions  of  the  law 
of  God.  What  an  amazing  train !  How  must  they  ap- 
pear in  the  sight  of  God  !  How  fast  are  they  treasuring 
up  wrath  against  the  day  of  wrath !  What  is  their  de- 
lay of  duty,  but  an  act  of  continued  rebellion  ?  What 
saves  them  from  complete  destruction,  but  abused  mer- 
cy? What  excuse  can  they  have,  for  not  becoming 
christians  ?  God  commands — Christ  calls — the  church 
invites — their  own  interest  for  eternity,  calls  imperi- 
ously. Let  them  hear  these  solemn  calls — obey — and 
live. 


SERMON  XXVI. 


THE  MORAL  IMPERFECTION  OF  CHRISTIANS  THEIR  GREATEST 

BURDEN. 

ROMANS  vn.24. 

O  wretched  man  that  I  am !  who  shall  deliver  me  from  the  body  of 
this  death? 

It  has  been  a  question  among  expositors,  whether 
the  apostle,  in  this  chapter,  is  speaking  of  himself,  or 
of  some  other  man ;  and  if  speaking  of  himself,  whether 
he  is  speaking  of  himself  as  in  a  state  of  nature,  or  in 
a  state  of  grace.  Whoever  will  read  through  the  chap- 
ter with  attention,  can  hardly  doubt  whether  he  is  not 
speaking  of  himself,  and  expressing  his  views  and  feel- 
ings both  before,  and  after  he  had  experienced  a  saving 
change.  From  the  sixth  to  the  fourteenth  verse,  he  is 
evidently  speaking  of  the  exercises  of  his  heart,  while 
in  a  state  of  nature ;  and  from  the  fourteenth  verse  to 
the  end  of  the  chapter,  he  is  evidently  speaking  of  his 
alternate  exercises  of  right  and  wrong  affections.  For 
he  speaks  of  his  own  moral  imperfection  just  as  other 
good  n^en  speak  of  their  moral  imperfection.  Job  ac- 
knowledges before  God,  "If  I  justify  myself,  mine  own 
mouth  shall  condemn  me  ;  if  I  say  I  am  perfect,  it  shall 
also  prove  me  perverse."  Solomon  asserts,  "  that 
there  is  not  a  just  man  upon  earth,  that  doeth  good  and 
sinneth  not."  It  is  very  evident,  that  the  apostle  in 
the  text  is  speaking  of  himself  as  in  a  state  of  grace, 
and  expresses  the  painful  sense  he  had  of  his  own  mo- 
ral imperfection.  "  O  wretched  man  that  I  am  !  who 
shall  deliver  me  from  the  body  of  this  death  .'*"  Though 


SERMON   XXVI.  425 

he  could  sustain  his  infirmities,  and  even  rejoice  in 
tribulation,  yet  he  was  sometimes  ready  to  sink  under 
tlie  burden  of  sin.  This  naturally  leads  us  to  in- 
quire, why  sin  was  so  extremely  burdensome  to  the 
apostle  Paul.     Here  it  may  be  observed, 

I.  That  sin  was  very  burdensome  to  him,  because 
he  was  a  subject  of  special  grace.  He  was  sanctified 
in  part.  He  was  a  partaker  of  the  divine  nature.  He 
imbibed  the  spirit  ol' Christ.  He  had  a  pwre,  disinter- 
ested, impartial,  and  universal  lovie  to  all  beings  and 
creatures,  which  were  capable  of  enjoying  happiness, 
or  suffering  pain.  He  was  holy  as  God  is  holy.  And 
holiness  in  any  being  creates  a  perfect  hatred  and  aver- 
sion to  every  species  of  iniquity.  It  is  because  God  is 
perfectly  holy,  that  he  perfectly  hates  sin,  and  cannot 
look  upon  it,  but  with  absolute  abhorrence.  It  was  be- 
cause Christ  loved  righteousness,  that  he  hated  and 
abhorred  iniquity.  And  so  if  any  man  be  holy  as  God 
is  holy,  and  have  the  spirit  of  Christ,  he  will  feel  to- 
wards sin,  as  God  and  Christ  feel  towards  it ;  he  w  ill 
hate  it  with  a  perfect  hatred.  Paul  was  created  in 
righteousness  and  true  holiness  after  the  image  of  God, 
and  the  same  mind  was  in  him,  that  was  in  Christ  Je- 
sus; he  had  tlierefore  a  perfect  hatred  to  all  sin,  and 
especially  his  own  sin.  While  in  the  exercise  of  holi- 
ness, he  saw  the  criminality  and  turpitude  of  all  the 
evil  affections,  which  were  so  apt  to  rise  in  his  imper- 
fectly sanctified  heart,  and  they  were  extremely  loath- 
some and  burdensome  to  him.  He  could  not  forbear 
exclaiming,  "  O  wretched  man  that  I  am !  who  shall  de- 
liver me  from  the  body  of  this  death  ?"  or  from  this 
dead  body,  speaking,  as  it  is  supposed,  in  allusion  to  a 
custom  among  the  Romans,  who  sometimes  put  a  crimi- 
nal to  death  by  fastening  him  to  a  dead  body,  till  he 
was  suffocated  by  its  pollution  and  stench.  So  odious 
and  detestable  did  Paul's  sinful  exercises  appear  to  his 
pure  and  holy  exercises.  It  is  a  burden  to  see,  and 
much  more  so,  to  be  connected  with  any  hateful  ob- 
jects. And  among  all  hateful  objects,  the  holy  apostle 
viewed  sin  as  the  most  hateful  to  see  and  feel.  And  so 
.11 


426  SERMON    JLXVf. 

did  David,  He  says,  "mine  iniqukies  are  gone  over 
my  head ;  as  an  heavy  burden^  they  are  too  heavy  for 
me.  1  am  troubled,  1  am  bowed  down  greatly;  I  go 
mourning  all  the  day  long.  1  am  feeble  and  sore  bro- 
ken. 1  have  roared  by  reason  of  the  disquietude  of 
tny  heart."  Saints  can  bear  any  other  burden  more 
easily  than  the  burden  of  sin,  because  it  is  so  hateful  to 
their  holy  feelings. 

2.  Sin  was  exceedingly  burdensome  to  the  holy 
apostle,  because  he  had  an  enlightened  and  tender 
conscience.  He  was  not  only  alarmed  before  his  con- 
version, but  made  the  subject  of  strong  and  genuine 
convictions.  His  conscience  was  effectually  awakened 
to  condemn  the  depravity  of  his  heart.  He  was  made 
to  feel  the  heavy  burden  of  guilt  which  he  had  con- 
tracted, and  what  an  evil  and  bitter  thing  it  was  to  vio- 
late the  dictates  of  his  conscience.  I'hose  christians, 
who  have  had  powerful  and  pungent  convictions  of  con- 
science, before  their  hearts  were  renewed,  are  gener- 
ally apt  to  have  a  more  enlightened  and  tender  con- 
science than  others,  afterwards.  They  never  forget 
how  they  have  felt  under  a  sense  of  their  own  ill-de- 
sert, and  of  God's  just  displeasure.  Paul's  convictions 
were  probably  very  powerful  and  overwhelming ;  for 
they  laid  him  prostrate  in  the  dust,  and  shook  his  whole 
corporeal  frame,  and  created  an  insupportable  conflict 
between  his  corrupt  heart  and  enlightened  conscience. 
He  deeply  regretted,  that  he  disregarded  the  solemn 
and  dying  discourse  of  Stephen,  and  the  great  truths 
which  he  delivered.  He  deeply  regretted  the  con- 
tempt he  had  poured  upon  Christ,  and  the  gospel  he 
preached.  He  deeply  regretted  his  enmity  to  his 
harmless  followers,  his  cruelly  persecuting  them,  and 
making  havock  of  the  church.  Though  while  he  was 
doing  these  things,  he  verily  thought  he  was  doing 
God  service ;  yet  as  soon  as  he  was  struck  under  sud- 
den and  pungent  convictions,  his  conscience  accused 
and  condemned  him,  as  acting  a  most  stupid,  obstinate, 
and  criminal  part ;  and  all  his  self-confidence  and  self- 
righteousjiess  forsook  him,  and  left  him  to  feel  the  full 


SERMON    XXVI.  427 

weight  of  self-condemnation.  He  felt  the  bitterness  of 
Bpiritual  death,  and  his  giving  up  his  hope,  was  like 
giving  up  the  ghost.  Such  clear  and  powerful  convic- 
tions made  an  impression  on  his  conscience,  which  he 
never  could  erase  from  iiis  mind.  His  conscience, 
which  had  been  so  deeply  wounded,  was  ever  after 
extremely  tender.  Whenever  he  found  his  heart 
at  variance  with  his  conscience,  it  gave  him  a  quick 
and  painful  sense  of  guilt.  This  rendered  sin  a  con- 
tinual and  heavy  burden.  His  conscience  was  not 
seared  or  hardened,  but  always  alive  and  awake,  to 
discern  and  condemn  every  unholy  and  sinful  affection. 
He  maintained  an  habitual  spiritual  warfare  between 
his  heart  and  conscience.  Hence  he  said,  "  Herein  do 
I  exorcise  myself,  to  have  always  a  conscience  void  ol 
oflfence  toward  God,  and  toward  men."  His  tender 
conscience  continually  admonished  him  to  keep  his 
heart  with  all  diligence,  knowiiig  that  out  of  the  heart 
are  the  issues  of  life.  He  was  sensible,  that  if  his  heart 
were  wrong,  his  actions  proceeding  from  it  would  cer- 
tainly be  wrong;  and  whenever  they  were  wrong,  they 
were  a  burden  to  him,  and  created  a  self-loathing  and 
self-condemnation,  which  was  a  spiritual  conflict  ex= 
tremely  heavy  to  bear. 

.3.  His  burden  of  sin  and  guilt  was  very  great,  be- 
cause he  made  the  divine  law  the  rule  of  his  duty.  He 
did  not  mean  to  follow  the  false  customs,  and  manners, 
and  maxims  of  the  men  of  the  world,  who  lean  to  their 
own  understandings  and  trust  in  their  own  hearts,  to  di- 
rect them  how  to  feel,  and  to  act;  but  he  made  the 
Jaw  of  God  the  infallible  rule  of  his  conduct.  As  soon 
as  his  carnal  mind  was  slain  by  the  divine  law,  he  cor- 
dially approved  of  it  as  a  rule  of  life.  "What  shall 
we  say  then  t  Is  the  law  sin  }  God  forbid.  Nay,  I  had 
not  known  sin,  but  by  the  law.  And  the  command- 
ment which  was  ordained  to  life,  I  found  to  be  unto 
death.  For  sin,  taking  occasion  by  the  commandment, 
deceived  me,  and  by  it  slew  me.  Wherefore  the  law 
is  holy,  and  the  commandment  holy,  and  just,  and  good. 
Was  then  that   which  is  good  mado  death  unto  ipc'* 


42d  SERMON    XXVi. 

God  forbid.  But  sin,  that  it  might  appear  sin,  working 
death  in  me  by  that  which  is  good,  that  sin  by  the 
commandment  might  become  exceeding  sinful."  He  saw 
"that  the  law  is  spiritual,  but  that  he  was  carnal,  sold  un- 
der sin."  He  saw  his  heart  in  the  glass  of  the  divine  law, 
which  is  exceeding  broad,  reaching  to  all  the  thoughts 
and  intents  of  the  heart,  as  well  as  to  all  the  actionsof  life. 
This  convinced  him,  that  the  divine  law  condemned  a 
thousand  internal  exercises  and  external  actions,  which 
the  men  of  the  world  approve  and  applaud.  He  saw 
that  every  deviation  from  the  divine  commands,  either 
in  thought,  word,  or  deed,  was  altogether  and  exceed- 
ingly sinful.  He  saw,  that  just  so  far  as  he  fell  short 
of  absolute  perfection,  he  disobeyed  God,  and  fell 
under  the  condemnation  of  the  holy  law  of  God,  which 
he  violated.  He  found,  by  comparing  his  heart  with 
the  divine  law,  it  condemned  him,  and  if  his  heart  con- 
demned him,  God  was  greater  than  his  heart,  and 
knew  all  things,  and  must  condemn  him  for  much 
more,  than  he  condemned  himself.  The  more  holy 
the  apostle  was,  the  more  he  loved  and  delighted  in 
the  law  of  God  after  the  inward  man ;  and  the  more  he 
loved  the  divine  law,  and  made  it  the  rule  of  duty,  the 
more  sensible  he  was  of  his  numerous  violations  of  it, 
and  of  the  great  criminality  of  violating  it  in  the  least 
degree.  He  knew  his  own  heart  better  than  the  world 
knew  it,  and  though  the  world  saw  little  or  no  moral 
imperfection  in  him,  he  saw  and  groaned  under  a  great 
deal  of  sin  and  guilt.  And  this  is  true  of  all  who  sin- 
cerely desire  to  pay  an  universal  and  constant  obe- 
dience to  all  the  intimations  of  the  divine  will.  When 
the  commandment  comes,  and  they  compare  their 
hearts  with  it,  sin  revives;  they  see  more  and  more  of 
their  criminal  imperfections  and  short-comings  in  duty, 
which  is  a  burden,  and  source  of  self-condemnation 
and  self-loathing. 

4.  The  apostle's  sins  were  a  heavy  and  distressing 
burden  to  him,  because  he  had  a  clear  and  lively  sense 
,)f  their  great  aggravations.  He  saw  his  own  sins  to. 
be  far  more  aggravated  than  the  same  sins  in  others.. 


SERMON    XXVI.  429 

He  knew  a  vast  deal  more  than  other  men  and  other 
christians.  God  had  given  him  pecuHar  talents,  privi- 
leges, and  advantages  to  attain  to  high  degrees  in  both 
human  and  divine  knowledge,  and  he  made  great  and 
rapid  advances  in  mental  improvements,  both  intellect- 
nal  and  spiritual.  He  was  brought  up  at  the  feet  of 
Gamaliel,  where  he  studied  Moses  and  the  prophets, 
and  their  learned  expositors,  and  the  writings  of  the 
pagan  historians,  philosophers,  and  poets,  belbre  his 
heart  was  changed.  This  prepared  him,  as  soon  as  he 
was  brought  out  of  spiritual  darkness  into  spiritual 
light,  to  gain  clear  and  extensive  views  of  the  great 
plan  of  redemption,  and  of  all  the  peculiar  doctrines 
and  duties  of  Christianity.  He  was  moreover  divinely 
inspired,  and  in  vision  carried  to  the  third  heaven, 
where  he  heard  and  saw  the  unutterable  things  of  the 
invisible  world.  He  knew  far  more  than  any  other  man 
then  in  the  world,  about  God,  about  tlie  bible,  about 
the  church  of  Christ,  about  the  depravity  of  mankind, 
and  about  the  happy  and  the  miserable  spirits  in  hea- 
ven and  in  hell.  These  peculiar  and  discriminating 
favours  the  apostle  habitually  remembered  and  ascri- 
bed to  the  astonishing  grace  of  God  towards  him.  His 
holy  and  grateful  heart  constrained  him  to  say,  "  By 
the  grace  of  God,  I  am  what  I  am,  and  less  than  the 
least  of  all  saints;"  that  is,  the  most  unworthy  and  ill- 
deserving.  Though  he  knew  and  said,  he  was  not  be- 
hind the  chief  of  the  apostles  in  respect  to  holiness, 
he  was  less  than  the  least  of  them  in  respect  to  guilt. 
He  was  sensible,  that  his  sins  were  attended  with  the 
most  aggravating  circumstances,  because  he  had  sinned 
directly  against  God,  against  Christ,  against  the  Holy 
Spirit,  against  the  friends  and  cause  of  Christ,  and 
against  the  greatest  and  most  distinguishing  blessings 
of  providence  and  grace.  It  grieved  him  to  the  heart, 
that  he  had  hated  God,  whom  he  then  loved ;  that  he 
had  persecuted  Christ,  whom  he  then  loved ;  that  he 
had  made  havock  of  the  church,  which  he  then  loved, 
and  that  he  then  carried  about  with  him  the  remains  of 
moral  corruptions,  which  he  hated,  and  which  he  had 


430  SERMON    XXVI. 

solemnly  resolved  and  professed  to  renounce.  He 
viewed  himself  as  the  most  sinful  and  inconsistent  man 
in  the  world,  because  he  sinned  against  the  greatest 
light,  the  greatest  love,  and  the  most  endearing  obliga- 
tions, by  which  God  had  bound  him,  and  he  had  bound 
himself.  And  a  deep  and  pungent  sense  of  his  aggra- 
vated guilt,  caused  him  to  exclaim,  "O  wretched 
man  that  I  am,  who  shall  deliver  me  from  the  body  of 
this  death,"  whose  weight  is  so  insupportable  ? 

5.  Sin  was  a  heavy  burden  to  the  apostle,  because 
he  desired  and  endeavoured  to  restrain  it.  Sin  is  no 
burden  to  those,  who  live  in  the  habitual  and  allowed 
practice  of  sinning.  The  profane  person,  who  indulges 
himself  in  profaneness,  feels  no  burden  of  that  sin  lying 
upon  him.  The  sabbath  breaker,  who  allows  himself  in 
profaning  that  holy  day,  feels  no  burden  of  that  sin  lying 
upon  him.  The  worldling,  whose  habitual  practice  is, 
to  love  and  pursue  the  world  and  the  things  of  the 
world,  feels  no  burden  of  the  sin  of  worldly  mindedness 
lying  upon  him.  While  the  great  mass  of  mankind 
live  as  they  list,  and  lay  no  restraint  upon  the  cor- 
ruptions of  their  hearts,  they  know  nothing  about  that 
burden  of  sin,  which  christians  feel,  who  keep  their 
hearts  with  all  diligence,  and  lay  a  restraint  upon 
every  selfish  and  sinful  exercise  and  afTection.  It  is  a 
l)urden  to  the  christian  who  means  to  renounce  the 
world,  to  find  his  heart  so  often  rising  to  a  supreme 
affection  to  it.  It  is  a  burden  to  the  christian,  who  de- 
sires and  resolves  to  keep  the  sabbath  holy,  to  find  hi* 
heart  wandering  that  day,  like  the  fool's  eyes,  to  the 
ends  of  the  earth.  It  is  a  burden  to  the  christian,  who 
means  to  practice  every  religious  duty  and  moral  vir- 
tue, to  find,  that  he  so  often,  either  externally  or  in^ 
ternally  violates  his  own  resolutions,  vows,  and 
engagements.  And  this  was  the  case  of  Paul,  who 
meant  to  live  soberly  and  righteously  in  this  present 
evil  world,  and  who  laid  a  restraint  upon  all  his  exter- 
nal conduct  and  internal  views  and  affections.  He 
meant  to  covet  no  man's  silver,  or  gold,  or  apparel,  or 
any  of  the  good  things  he  enjoyed,  but  to  keep  himself 


SERMON   XXV r.  431 

unspotted  from  the  world.  But  he  acknowledges,  that 
he  never  arrived  to  that  attainment.  He  says,  "  Not  as 
though  I  had  already  attained,  either  were  already 
perfect ;  but  1  follow  after,  if  that  I  may  apprehend 
that  for  which  also  1  am  apprehended  of  Christ  Jesus. 
Brethren,  I  count  not  myself  to  have  apprehended,  but 
this  one  thing  1  do,  forgetting  those  things  which  are 
behind,  and  reaching  forth  to  those  things  which  are 
before;  I  press  tbrward  towards  the  mark"  of  perfec- 
tion. He  laboured  habitually  and  ardently  to  get  rid 
of  the  burden  of  his  moral  imperfections,  which  he  ha- 
ted and  condemned,  as  displeashig  to  God  and  inju- 
rious to  himself 

6.  Sin  was  extremely  painful  and  burdensome  to 
Paul,  because  it  interrupted  him  in  the  performance  of 
duty.  He  loved  his  duty,  and  felt  himself  under  strong 
obligations  to  do  all  things  whatsoever  Christ  had  com- 
manded him.  He  had  a  great  many  arduous,  danger- 
ous, and  self-denying  duties  to  discharge.  He  was 
eminently  the  apostle  of  the  Gentiles,  to  turn  them  from 
darkness  to  light,  and  from  the  power  of  satan  unto 
God;  which  exposed  iiim  to  the  enmity  and  opposition 
of  their  fal^c  philosophers,  idolatrous  priests,  and  in- 
fatuated follov.'crs,  who  were  often  instigated  to  perse- 
cute him,  by  the  unbelieving  Jews,  every  where  scat- 
tered among  them.  Hear  his  own  account  of  his  la- 
bours, trials,  dangers,  and  sufferings,  in  the  cause  of 
Christ,  which  his  enemies  constrained  him  to  give. 
"Are  they  Hebrews.-*  so  am  I.  Are  they  Israelites.'^ 
so  ami.  Are  they  the  seed  of  Abraham?  so  am  I. 
Are  they  ministers  of  Christ.'*  so  am  f.  (1  speak  as  a 
fool;)  I  am  more;  in  labours  more  abundant,  in  stripes 
above  measure,  in  prisons  more  frequent,  in  deaths  oft. 
Of  the  Jevvc  five  times  received  I  forty  stripes  save  one. 
Thrice  was  I  beaten  with  rods,  once  was  I  stoned, 
thrice  I  sutiered  shipwreck,  a  night  and  a  day  have  I 
been  in  the  deep  ;  in  juurneyings  of"ten,  in  perils  of  wa- 
ters, in  perils  of  robbers,  in  perils  by  mine  own  coun- 
trymen, in  perils  by  the  heatlien,  in'perils  in  the  city, 
'if\  perils  in  tho  wilderness,  in  perih  in  the  sea,  in  peril? 


432  seRxMon  XXV t. 

among  false  brethren  ;  in  weariness  and  painl'ulness, 
in  watcliings  often,  in  hunger  and  thirst,  in  fastings 
often,  in  cold  and  nakedness.  Besides  those  things 
that  are  without,  that  which  cometh  upon  me  daily, 
the  c  ire  of  all  the  churches.''  Amidst  this  multiplicity 
of  labours,  trials,  and  sulFcrings,  lie  complains  of  his 
moral  corruption  as  obstructing  and  preventing  him 
from  a  constant  discharge  of  his  duty.  He  says,  '"  I  am 
carnal,  sold  under  sin.  For  that  which  I  do,  1  alloiv  not ; 
for  what  I  tvouU,  fhut  do  I  not ;  but  what  I  hate,  that  do  I. 
1  find  then  a  law,  that  when  1  would  do  good,  evil  is  pre- 
sent with  me."  Sin  was  the  only  thing,  that  prevented 
him  from  doing  his  duty  constantly  and  perfectly;  and 
therefore  was  a  heavier  burden,  than  all  the  external 
labours  and  snlferings,  wliich  he  was  called  to  expe- 
rience. In  tribulation  he  could  rejoice;  but  to  be  ob- 
Btructed  and  hindered  in  the  discharge  of  his  duty, 
was  a  burden  too  heavy  to  bear.  It  grieved  his  bene- 
volent heart,  to  think  of  neglecting  his  duty  to  Cod,  to 
Christ,  to  christians,  and  to  the  souls  of  his  fellow-men. 
7.  Sin  was  extremely  burdensome  to  Paul,  because 
it  interrupted  his  enjoyment  of  God.  He  loved  God 
supremely,  and  delighted  in  his  law,  in  his  character, 
and  in  his  government,  while  he  exercised  holy  aOec- 
tions.  He  could  say  with  David,  "Whom  have  1  in 
heaven  but  thee.'^  and  there  is  none  upon  earth  that  I 
desire  besides  thee."  While  his  heart  was  united  with 
God,  iu  calling  upon  his  name,  and  doing  his  will,  he 
enjoyed  that  peace,  which  the  world  could  not  give, 
nor  take  away.  But  when  sin  reigned  in  his  heart,  his 
views  were  obscured,  his  holy  atrections  cooled,  and 
his  highest  happiness  destroyed.  The  world  and  the 
things  of  the  world  could  not  supply  the  place  of  God, 
and  aflford  hiin  any  spiritual  enjoyment.  He  found, 
that  there  was  no  fellowship  between  righteousness, 
and  unrighteousness  ;  and  no  communion  between  light 
and  darkness.  He  found  that  just  so  far  as  he  de- 
parted from  Cod,  God  departed  from  him;  and  just  so 
far  as  he  grieved  the  Holy  Spirit,  he  withdrew  his  gra- 
cious and  comforting  intluencc.     And  when  he  found 


SERMON   XXVI.  433 

hrrnself  sold  under  sin,  he  groaned,  being  burdened, 
and  cried,  "  O  wretched  man  that  1  am !  who  shall  de- 
liver me  from  the  body  of  this  death  ?"  And  the  more 
he  grew  in  grace,  and  dehghted  in  communion  with 
God,  the  more  he  dreaded  sin,  which  interrupted  his 
holy  aflfections,  and  his  highest  enjoyment  of  God.  He 
was,  therefore,  like  other  christians,  sometimes  most 
happy,  and  sometimes  th^  ijiost  wretched  of  men 


IMPROVEMENT. 

1.  It  appears  from  the  character  and  experience  of 
saint  Paul,  that  there  is  an  essential  distinction  be- 
tween saints  and  sinners.  This  distinction  does  not 
consist  in  saints  being  perfectly  free  from  sin,  while 
sinners  are  under  the  entire  dominion  of  it.  For  saints 
are  all  more  or  less  guilty  of  sin.  Solomon  declares 
"  that  there  is  not  a  just  man  upon  earth,  that  doeth 
good,  and  sinneth  not."  And  the  apostle  John  says  in 
the  name  of  christians,  "  If  we  say  that  we  have  no  sin, 
we  deceive  ourselves,  and  the  truth  is  not  in  us."  It 
likewise  appears  from  what  has  been  said  concern- 
ing Paul,  that  he  was  not  wholly  free  from  sin,  and  had 
not  arrived  at  complete  perfection  in  holiness.  But 
though  it  be  true,  that  saints  siq,  as  well  as  those,  who 
have  never  been  renewed  and  sanctified  ;  yet  there  is 
still  an  essential  distinction  between  saints  and  sinners. 
The  saint  hates  sin,  but  the  sinner  loves  sin.  Though 
the  holy  apostle  often  transgressed  the  law  of  love, 
yet  he  hated  every  transgression.  All  his  sins  were  a 
burden  to  him.  He  hated  and  loathed  every  sinful  ex- 
ercise of  his  heart.  But  this  is  not  the  case  of  sinners. 
It  gives  them  no  self-loathing  or  self-condemnation,  that 
they  hate  God,  disobey  his  commands,  and  abuse  his 
mercies.  They  tako  pleasure  in  walking  in  the  ways 
of  their  heart,  and  in  the  sight  of  their  eyes,  without 
any  restraint.  It  is  true,  they  pursue  different  ways  of 
sinning,  but  every  way  of  the  sinner  seems  right  in  his 
own  eyes,  and  consequently  his  own  way  of  sinning  ia 
55 


43-1  SERMON    XXVI. 

a  pleasure,  and  not  a  burden  to  him.  In  this  respect, 
there  is  an  essential  difTerence  between  ever}'  saint  and 
every  sinner.  Some  sinners,  indeed,  maintain  a  fair 
exterior,  and  apparently  conform  to  the  precepts  and 
prohibitions  of  the  gospel  as  universally  and  constantly, 
as  real  christians,  and  they  take  pleasure  in  their  self- 
righteousness,  and  feel  no  pain  or  burden,  that  their 
hearts  are  far  from  God,  and  bound  up  in  some  world- 
ly object,  or  pursuit.  But  it  grieves  every  real  chris- 
tian to  discover,  that  his  heart  has  departed  from  God, 
and  cleaved  to  the  world.  There  is,  therefore,  as  real 
and  essential  a  difTerence  between  the  lowest  saint  and 
the  least  sinner,  as  there  is  between  the  best  saint  and 
the  worst  sinner.  When  christians  discover  their  own 
sins,  they  hate  them  ;  but  when  sinners  discover  their 
own  sins,  they  love  them.  When,  christians  discover 
their  own  sins,  they  are  a  burden  to  them  ;  but  when 
sinners  discover  their  own  sins,  they  are  no  burden  to 
them.  It  is  true  sinners  sometimes  feel  a  guilt  and  re- 
gret at  the  painful  consequences  of  their  sins,  but  still 
they  love  them,  and  desire  to  continue  in  them,  aside 
from  their  ill  effects.  There  is,  therefore,  an  essential 
d'stinction  between  all  real  christians  and  all  unrenew- 
ed sitTners  ;  and  by  this  distinction,  every  person  may 
know  whether  he  is  a  saint  or  a  sinner.  If  he  hates  all 
his  own  sins,  he  is  a  saint ;  but  if  he  loves  all  his  own 
sins,  he  is  a  sinner.  Paul  loved  his  own  sins,  before 
he  was  converted,  but  hated  them  afterwards  ;  and 
every  sinner  loves  his  own  sins,  before  he  is  converted, 
but  hates  them  afterwards.  Sin  was  no  burden  to  Paul, 
before  he  was  converted  ;  but  it  was  a  great  burden  af- 
terwards. Sin  is  no  burden  to  the  sinner,  before  he  is 
converted  ;  but  it  is  a  burden  afterwards  as  long  as  he 
lives. 

2.  It  appears  from  the  character  and  experience  of 
Paul,  why  all  real  christians  are  engaged  in  a  spiritual 
warfare.  They  are  but  imperfectly  holy.  They  have 
some  right,  and  some  wrong  affections.  Their  hearts 
are  divided  between  sin  and  holiness.  This  is  true  of 
the  test  christians  in  the  world.     Paul  was  undoubted- 


SfcRMON    XXV!.  435 

\y  tho  best  christian  in  his  day,  if  not  in  any  day  be- 
fore or  after  him.     And  his  aflections  were  heterogene- 
ous, some  were  holy  and  some  were  sinful.      This  he 
acknowledges  and  laments.     Notwithstanding  his  high 
attainments  in  grace,  he  was  subject  to  affections  which 
\vere  sinful  and  hateful.     So  that  he  said,  "  I  am  car- 
nal, sold  under  sin^     For  that  which  I  do,  I  allow  not : 
for  what  1  woidd,  that  I  do  not ;  but  what  1  hate,  that  do 
I."     Holy  and  unholy  affections  are  diametrically  op- 
posite to  each  other,  and  never  fail  to  create  a  conflict 
and  warfare  in  the  hearts  of  christians.      This,   the 
Apostle  tells  believers,  was  not  only  his,  but  their  case. 
He  says  to  the  Galatians,  "  The  flesh  lusteth  against 
the  spirit,  and  the  spirit  against  the  flesh  ;  and  these 
are  contrary  the  one  to  the  other  ;  so  that  ye    cannot 
do  the  things  that  ye  ivouldy     This  spiritual  warfare  is 
between  holiness  and  sin,  and    not    between   sin   and 
conscience.     Sinners  often  experience   a  warfare   be- 
tween sin  and  conscience,  for  their  conscience   often 
reproves  and  condemns  them  for  their  evil   afTectionS 
and  actions.     But  it  is  peculiar  to  christians,  to  carry 
on  a  voluntary  warfare  between  their  holy  and  unholy 
feelings  and  conduct.     They  mean  to  stand  upon  their 
guard  against  all  their  spiritual  enemies,  and  resist  not 
only  the  evil  suggestions  of  the   great  adversary,  but 
every  unholy  and  unsanctified  affection.     They  watch 
and  strive  to  keep  their  hearts  with   all  diligence,  be- 
cause they  know  that  they  are   fickle  and  deceitful 
above  all  things,  and  not  to  be  tnisted.      Though  they 
know  what  their  views  and  exercises  are  to-day,  they 
know  not  what  they  may  he  to-morrow.      They  may, 
like  Paul,  intend  well  and  resolve  well,  but  to-morrow^ 
their  good  intentions  and  resolutions  may  forsake  them, 
60  that  the  good  they  ivould  do,  they  will  not   do  ;  but 
tlie  evil  they  woidd  not  do,  that  they  will   do.     They 
view  the  world,  the  men  of  the  world,  and  the  god   of 
the  world,  as  combined  against  them,  and  unless  they 
are  resisted  and  fought  ap;ainst,  they  will  conquer  them 
and  lead  them  astray.     Hence  they  feel  constrained  to 
be  always  prepared  and  armed,  to  fight  the  good  fight 


1^0  SER.MON    XXVI. 

of  faith,  and  watch  unto  prayer  for  divine  grace  and 
asbibtance. 

3.  It  appears  from  the  character  and  experience  of 
Paul,  that  the  moral  imperfection  of  real  christians,  is 
no  just  cause  of  their  desponding,  or  doubting  of  their 
gracious  state.  It  is  essential  to  the  christian  charac- 
ter, in  this  life,  to  be  morally  perfect  and  morally  im- 
perfect. Paul,  in  his  best  estate,  had  some  holy  and 
some  unholy  atlections.  He  had  not  attained,  neither 
accounted  he  himself  already  perfect,  but  groaned  un- 
der his  moral  imperfections.  He  knew  by  the  grace 
of  God  that  he  was  a  child  of  God.  He  knew  that  he 
really  loved  God  and  his  Redeemer.  He  knew  that  he 
desired  and  laboured  to  do  his  whole  duty.  But  he 
knew  that  he  was  a  fro  ward  and  undutilul  child  of  God, 
and  often  disobeyed  and  displeased  his  heavenly  Fa- 
ther. But  this  did  not  lead  him  to  despond  or  doubt, 
whether  he  knew  the  grace  of  God  in  truth.  His  holy 
love  and  obedience  gave  him  positive  and  infallible 
evidence,  that  he  was  renewed  and  sanctified  ;  and  his 
unholy  affections  and  conduct  Mere  no  counter  evi- 
dence, to  prove  that  he  never  did  feel  and  conduct 
right.  He  did  not  expect  absolute  perfection  in  this 
life,  and  knew  that  it  was  not  essential  to  his  christian 
cliaracter,  and  infallible  title  to  the  promises  of  the 
gospel.  The  gospel  promises  eternal  life,  to  every 
one  that  loves  God,  that  repents  of  sin,  that  believes 
in  Christ,  that  hungers  and  thirsts  after  jighteousness, 
that  has  passed  from  death  unto  life,  and  that  has  the 
least  degree  of  true  holiness.  But  the  great  adversary 
often  employs  the  imperfections  of  true  believers,  to 
perplex  their  minds,  disturb  their  peace,  weaken  their 
hands  and  discourage  their  hearts,  and  plunge  them 
into  spiritual  darkness  and  despondency.  They  ought 
not,  therefore,  to  be  ignorant  of  his  devices,  nor  neg- 
lect to  guard  against  his  malignant  influence.  Chris- 
tians have  no  more  right  to  believe,  that  they  are  ///- 
ainccrr^  without  evidence,  than  they  have  to  believe 
that  they  are  sincere,  without  evidence.  The  caution 
to  christians  is,  "Be   not  deceived.*'     They   have  no 


SERMON  XXVI. 


437 


right  to  deceive  themselves,  nor  to  be  deceived  by 
any  deceiver.  Paul  did  not  call  his  good  estate  in  ques* 
tion,  because  he  was  burdened  with  a  sense  of  imper- 
fection. And  no  real  christian  ought  to  doubt  or  des- 
pond, because  he  feels  the  heavy  burden  of  imperfec- 
tion. His  feeling  such  a  burden  is  an  evidence,  that 
he  loves  holiness  and  hates  sin  ;  that  he  loves  his  du- 
ty, and  delights  in  the  love  of  God  after  the  inward 
man.  If  christians  could  not  have  hope,  so  long  as 
they  remain  imperfect,  they  could  have  no  hope  in  this 
life.  Let  them  keep  their  hearts  right  with  God,  and 
grow  in  grace,  and  this  will  afford  them  sure  and  posi- 
tive evidence  of  their  gracious  estate,  which  the  re- 
mains of  moral  corruption  cannot  destroy. 

4.  It  appears  from  the  character  and  experience  of 
Paul,  why  christians  must  live  by  faith.  It  is  because 
they  have  so  much  moral  corruption  remaining  in  their 
hearts,  which  is  altogether  criminal,  and  causes  them 
to  need  daily  the  pardoning  mercy  of  God.  This  ren- 
ders it  necessary,  that  they  should  live  by  faith  in  the 
atoning  blood  of  Christ.  It  was  in  the  view  of  his  dai- 
ly imperfection,  that  Paul  constantly  lived  by  faith  in 
the  Lord  Jesus  Christ.  He  says,  "  I  through  the  law 
am  dead  to  the  law,  that  I  mi^ht  live  unto  God.  I  am 
crucified  with  Christ :  nevertheless  I  live  ;  yet  not  I, 
but  Christ  liveth  in  me  :  and  the  life  whch  I  now  live 
in  the  flesli,  I  live  by  the  faith  of  the  Son  of  God."  And 
it  is  written  in  the  prophets,  "  The  just  shall  live  by 
faith."  All  real,  but  imperfect  cliristians  find  occasion 
every  day  to  apply  to  the  blood  of  sprinkling  for  par- 
don and  cleansing.  Though  their  criminal  imperfec- 
tion does  not  destroy  their  hopes,  yet  it  destroys  their 
peace,  until  they  find  peace  with  God,  through  the 
Lord  Jesus  (-hrint.  The  best  of  christians  find  as 
mucli  need,  and  are  as  much  dii^posed  to  live  by  faith, 
as  the  lowest  or  most  imperi'cct  christians.  They  cannot 
bear  to  live  under  the  just  displeasure  of  God,  and 
therefore  daily  seek  his  pardoning  mercy,  and  the  light 
wf  his  reconciled  countenance.  They  are  the  most  sen- 
sible of  their   imperfections,  and   most   desirous    that 


4.38  ijERMON   JtXVi. 

Ihej  may  be  blotted  out,   through  the  atonement  of 
Christ. 

5.  It  appears  from  the  character  and  experience  of" 
saint  Paul,  that  real  christians  never  live  in  a  state  of 
spiritual  death.  Thougli  they  are  imperfect,  and  their 
spiritual  affections  often  decline  and  languish ;  yet  they 
do  not  live  like  sinners,  without  a  sense  of  the  burden 
of  sin.  Paul  felt  and  lamented  every  degree  of  his  mor- 
al imperfection.  He  did  not  live  from  day  to  day, 
from  week  to  week,  from  month  to  month,  or  from 
year  to  year,  in  a  dead,  torpid,  unfeeling  state,  as  some 
suppose,  that  real  christians  may  do.  He  was  alive 
to  his  sinful,  as  well  as  holy  exercises.  While  he  had 
joy  and  peace  in  believing,  he  had  pain  and  distress? 
in  disbelieving  and  disobeying.  He  did  not  feel  indif- 
ferent whether  his  heart  were  right,  or  wrong  with 
God.  It  is  as  inconsistent  with  the  character  of  real 
christians,  to  live  habitually  in  a  dead  and  seciu'e  state, 
as  to  live  in  a  state  of  perfection,  as  some  vainly  and 
criminally  profess  to  do.  Paul  did  not  live  in  such  a 
state  of  sinless  perfection,  and  there  is  but  little  rea- 
son to  believe,  that  any  of  the  Methodists  are  more 
holy  than  saint  Paul.  And  there  is  no  reason  to  think, 
that  real  christians  can  live  at  ease  in  sin,  any  more 
than  he  could.  There  are  undoubtedly  some  dead 
professors,  who  live,  and  feel,  and  act  as  the  men  of 
the  world  do,  but  they  have  no  evidence,  that  they 
are  real  christians,  but  positive  evidence,  that  they  arc 
in  the  gall  of  bitterness  and  bonds  of  iniquity. 

6.  It  appears  from  the  character  and  experience  of 
the  apostle  Paul,  that  the  more  christians  grow  in 
grace,  the  more  they  will  resemble,  and  find  that  they 
resemble  him,  in  their  religious  character  and  spiritu- 
al experience.  Young  christians  very  often  enjoy 
much  comfort  and  peace  in  believing,  and  seem  to 
imagine,  that  they  siiall  never  feel  sudi  burdens  and  dis- 
tresses from  sin,  as  the  apostle  felt,  and  as  older  chris- 
tians sometimes  complain  of  But  if  they  live  and  grow 
in  grace,  watch  over  and  restrain  the  corruption  of  their 
hearts,  they  will  find  the  christian  warfare   extremely 


SERMON   XXVI.  439 

painful  and  burdensome.  When  they  find  the  world 
against  them,  and  the  weakness  and  fickleness  of  their 
own  hearts,  which  are  bent  to  backsliding,  and  easily 
carried  away  with  the  current  of  the  times,  and  their 
moral  imperfections,  and  undue  attachment  to  the 
world  in  its  various  forms,  they  will  then  find  abund- 
ant occasion  for  mourning,  as  well  as  rejoicing.  Though 
they  may  not  be  troubled  with  doubts  and  fears  re- 
specting their  gracious  state  ;  they  will  be  burdened 
and  troubled  and  distressed,  on  account  of  their  great 
imperfections  in  external  and  internal  duty.  It  is  no 
evidence,  that  christians  are  growing  fast  in  grace, 
that  they  experience  no  more  darkness  and  distress  in 
their  minds,  but  it  is  a  greater  evidence,  that  they  are 
declining  in  every  gracious  affection,  and  losing  their 
first  love. 

7.  This  subject  now  calls  upon  all  to  inquire  wheth- 
er they  have  that  evidence  of  being  good  men,  that 
Paul  had  of  being  a  real  christian.  Have  you  any  bet- 
ter evidence  of  being  really  gracious,  than  Paul  had 
before  his  heart  was  changed  ?  He  then  had  that  ex- 
ternal evidence  of  being  a  good  man,  and  in  favour 
with  God,  which  gave  him  entire  satisfaction.  And 
are  there  not  many  now  building  their  hopes  upon  the 
same  kind  of  evidence  ?  They  appear  externally  like 
Paul  and  other  christians.  But  have  they  th^  inter- 
nal evidence  of  being  christians  that  he  had,  and  other 
true  believers  have  ?  Have  you  ever  felt  the  burden 
of  sin?  Have  you  ever  engaged  in  a  spiritual  war- 
fare ?  Have  you  lived  by  faith  in  Christ,  day  by  day  ? 
Has  sin  become  a  greater  and  greater  burden  ?  Are 
you  nwre  and  more  diligent  to  keep  your  hearts  in  the 
love  of  God  ?  Does  it  give  you  pain  to  be  interrupted 
in  duty  ?  Do  you  derive  your  highest  happiness  from 
the  enjoyment  of  God,  or  from  the  enjoyment  of  the 
world  ?  These  are  questions  respecting  views  and 
feelings,  that  none  can  answer  but  yourselves.  Others 
ran  answer  for  all  your  amiable  external  conduct ;  but 
not  for  any  wrong  feelings  of  heart. 

fi.  Tkh  subject  reproves  and  condemns  thoBe,  who 


440  SERMON    XXVf. 

make  light  of  sin.  It  is  the  character  of  some  sinners, 
that  they  make  a  mock  at  sin,  and  they  are  called 
mockers.  This  is  extreme  folly  and  wickedness.  The 
burden  of  sin  is  not  a  light  burden  to  bear.  It  made 
the  heart  of  Paul  to  stoop.  He  did  not  look  upon  sin 
as  a  light  thing.  God  does  not,  Christ  does  not,  saints 
do  not,  and  the  angels  in  heaven  do  not.  And  those 
who  now  make  light  of  it,  when  the  commandment 
comes  home  to  their  conscience,  will  find  it  heavy. 
And  it  will  sooner  or  later  come  home  to  every  one's 
conscience.  Let  all  sinners,  then,  prepare  to  meet 
God  and  their  conscience,  by  true  repentance,  self- 
abasement,  godly  sorrow,  and  a  lively  faith  in  the  di- 
vine Redeemer.  There  is  no  room  for  delay.  The 
burden  of  sin  may  now  be  taken  off,  but  never  will  be 
taken  off  beyond  the  grave,  but  terminate  in  endless 
and  insupportable  despair. 


SERMON  XXVIi. 

THE  LIVING   GO  TO  THE  DEAD, 
11.  SAMUEL,  xn.  23, 
/  shall  go  to  him,  but  he  shall  not  return  to  me. 

While  David's  child  was  sick,  he  put  on  sackcloth^ 
lay  in  the  dust,  fasted,  and  besought  the  Lord  to  spare 
his  Hfe.  But  as  soon  as  he  perceived  the  child  was 
dead,  he  arose  from  the  earth,  and  washed  and  anoint- 
ed himself,  and  changed  his  apparel,  and  came  into 
the  house  of  the  Lord,  and  worshipped  :  then  he  came 
to  his  own  house;  and  when  he  required,  they  set 
bread  before  him,  and  he  did  eat.  This  sudden  change 
in  his  appearance  and  conduct,  was  surprising  to  his 
servants,  who  expected  that  the  death  of  his  child 
would  increase,  rather  than  abate  the  anguish  of  his 
heart.  They  accordingly  said  unto  him,  "  What  thing 
is  this  that  thou  hast  done  ?  thou  didst  fast  and  weep 
for  the  child  while  it  was  alive ;  but  when  the 
child  was  dead  thou  didst  rise  and  eat  bread.  And. 
he  said,  while  the  child  was  yet  alive  I  fasted  and 
wept  ;  for  I  said,  who  can  tell  whether  God  will  be 
gracious  to  me,  that  the  child  may  live  ?  But  now  he 
is  dead,  wherefore  should  I  fast  ?  can  I  bring  him  back 
again.  '■'' I  shall  go  to  hini^  but  he  shall  not  return  to  me." 
Such  a  reflection  as  this,  ought  to  strike  the  minds  of 
the  living,  whenever  they  see  any  of  their  relatives, 
friends,  or  acquaintance,  called  out  of  this  into  another 
world.  We  are  much  more  apt  to  realize,  that  our  de- 
parted friends  will  not  return  to  this  world,  than  that 
5G 


442  SERMON   ^xvii. 

we  shall  follow  them  into  another.  The  truth,  there- 
lore,  which  lies  upon  the  very  face  of  the  text,  deserves 
a  very  serious  consideration  : 

That  the  dead  will  not  return  to  the  living,  but    the 
living  will  go  to  the  dead. 

The  subject  naturally  divides  itself  into  two  branch- 
es, which  i  shall  distinctly  consider. 

1.  Let  us  consider,  that  the  dead  will  not  return  to 
the  living. 

We  know^  there  is  often  a  strong  desire  in  the  livings 
that  the  dead  might  return  to  them  in  this  world.  They 
want  to  see  them  and  converse  with  them  about   both 
temporal  and  eternal  things.     This  is  more  frequently 
the  case,  when  any  have  lost  their  friends  at  a  dis- 
tance, and  had  no  opportunity  of  making  or  receiving 
communications  of  serious   and   weighty    importance. 
And  there  is  another  more  common  motive  for  desir- 
ing the  deceased  to  return,  which  is,  to  know  their 
final  condition.     Many,  who  would  not  wish  to  go  into 
the  eternal  world  to  see  their  departed  friends,  would 
yet  be  highly  gratified  to  see  them  once  more  in  this 
life.     And  it  is  very  probable,  on  the  other  hand,  that 
many  or  all  the  deceased  would  be  very  glad  to  return 
to  the  living,  either  to  say  or  do  something,  that  they 
did  not  or  could   not  say  or  do  before  they  left  the 
world.     But  such  mutual  desires  of  the  living  and  of 
the  dead  to  meet  again  in  this  world,  will  not  be  in- 
dulged, because  the  dead  will  not  be  allowed  to  revis- 
it  the  earth,  where  they   finished   their  course,   and 
performed  the  last  act  on  the  stage  of  life.      "  As  the 
cloud  is  consumed,  and  vanisheth  away :  so   he  that 
goeth  down  to  the  grave  shall  come  up  no  more.     He 
shall  return  no  more  to   hia  house,  neither  shall   his 
place  know  him  any  more."    God  has  placed  a  bar- 
rier between  this  and  the  other  world ;  but  what   that 
barrier  is  we  know  not :  we  only  know  that  it  is  com- 
pletely sufficient  to  prevent  all  intercourse  between 
the  hving  and  the  dead.     The  living  have  sometimes 
requested  the  dead  before  they  left  the  world,  to  break 
over  this  barrier  and  appear  to  them  again  ;  and  they 


SERMON    XXVII.  443 

have  engaged  to  do  it,  if  it  sliould  be  in  tlieir  power: 
But  there  has  been  no  well  authenticated  instance  of 
the  dead's  returning  from  the  world  of  spirits.  In  this 
case,  as  well  as  in  many  others,  God  confirms  by  his 
providence  what  he  has  declared  in  his  word.  He 
says  the  dead  shall  not  return,  and  he  does  not  allow 
them  to  return.  It  is  true,  in  several  instances  he  has 
raised  the  dead  miraculously  to  answer  some  import- 
ant purposes.  But  such  instances  serve  to  confirm  the 
general  truth,  that  the  dead  shall  not  return  to  this 
world  again.  Why  God  will  not  suffer  the  dead  to  re- 
turn, we  can  only  conjecture.  It  may  be,  as  the  apos- 
tle Paul  suggests,  because  neither  the  happy  nor  the 
miserable  can  communicate  to  the  living  what  they  have 
seen,  or  known  among  the  dead  ;  or  it  may  be  be- 
cause, as  Christ  intimates,  no  communications  that 
either  the  happy  or  the  miserable  could  make,  would 
be  of  any  real  service  to  confirm  the  living.  It  is  cer- 
tain, however,  that  for  wise  and  good  reasons,  God  has 
absolutely  determined,  that  the  dead  shall  not  return 
to  this  world  after  their  spirits  are  absent  from  their 
bodies.  They  have  gone  to  their  long  home,  where 
they  must  abide  forever;  and  where  the  living  can 
never  see  them,  without  going  to  them.     And  this, 

II.  They  must  all  sooner  or  later  do. 

Immediately  after  the  apostacy  of  Adam,  God 
told  him,  and  through  him  every  one  of  his  posterity, 
"  Dust  thou  art,  and  unto  dust  thou  shalt  return." 
This  sentence  of  mortality  assures  all  the  living  that 
they  must  go  to  the  dead.  The  inspired  writers  sen- 
sibly realized,  and  repeatedly  taught  this  solemn  truth. 
Joshua  says,  "  This  day  I  am  going  the  way  of  all  the 
earth  ;  that  is,  I  am  going  where  all  mankind  have 
gone  and  are  going.  David  expresses  the  thought  in 
the  same  language.  "  1  go  the  way  of  all  the  earth." 
Job  says,  "  Man  that  is  born  of  a  woman  is  of  few  days 
He  comcth  forth  like  a  flower,  and  is  cut  down,  he 
lieeth  as  a  shadow,  and  continueth  not.  His  days 
are  determined,  the  number  of  his  months  is  with  thee, 
thou  hast  appointed  his  bounds  that  he  cannot  pas»." 


444  SERMON    XXV II. 

As  for  himself  he  says  to  God,  "  I  know  that  thou  uih 
bring  me  to  death,  and  to  the  house  appointed  for  all 
living."     And  speaking  of  one  that  was  dead,  he  says, 
"  The  clods  of  the  valley  shall  be  sweet  unto  him, 
and  every  one  shall  drmu  after  him,  as  there  are  iimumer- 
able  before  him."     David  says,  "  Hear  this,  all  ye  peo- 
ple ;  give  ear,  all  ye  inhabitants  of  the  world :  botli 
low  and  high,  rich  and  poor  together.    They  that  trust 
in  their  wealth,  and  boast  themselves  in  the  multitude 
of  their  riches  ;  none  of  them  can  by  any  means  redeem 
his  brother,  nor  give  to  God  a  ransom  for  him  :    that 
he  should  live  for  ever  ;  and  not  see  corruption."    And 
it  is  said,  "  There  is  no  man  that  hath  pov.  er  over  the 
spirit  to  retain  the  spirit ;  neither  hath  he  power  in  the 
day  of  death :  and  there  is  no  discharge    in    that  war." 
It  does  not  depend  upon  the  choice  of  the  living  wheth- 
er they  shall  die  and  go  to  the  dead.  They  are  under  a 
natural  necessity  of  dying,  either  by  disease,  accident, 
violence,  or  the  infirmities  of  old  age,  which  none  can 
escape,  who  escape  all  other  causes  of  death.     And 
when  the  dust  returns  to  the   dust,  the  spirit  must,  go 
to  God  who  gave  it.     All  the  art  of  man  can  do  no 
more  than  to  retard  the  stroke  of  death,  it  cannot  pre- 
vent its  fatal  effect.     This  has  been   demonstrated  by 
the  experience  of  nearly  six  thousand  years.      During 
Buch  a  long  period  of  time,  every  mineral,  vegetable, 
and  animal  substance  has  been  explored  to  discover 
means  of  preserving  and  prolonging  life ;    and  yet  hu- 
man life  has  been  gradually  shortening  from  age  to  age. 
The  word  and  providence  of  God  have,  therefore,  put 
it  beyond  the  possibility  of  doubt,  that  death   must 
come,  and  all  the  living  must  go  to  the  dead.     But 
here  a  very  serious  question  arises,  which  deserves  a 
serious  attention  :  What  is  it  for  the  living  to  go  to  the 
dead  ? 

Though  we  cannot  say  any  thing  upon  this  question 
to  gratify  curiosity  ;  yet  we  may  say  some  things  which 
we  all  ought  to  know  and  realize.  Here  then  it  may 
be  observed, 

1.  Tha^  for  the  living  to  go  to  the  dead  implies  their 


SERMON    XXVII.  445 

passing  tlirough  the  change  of  death.  This  is  undoubt- 
edly in  all  cases  a  very  great  change,  and  cannot  be 
knovvi  any  otherwise  than  by  actual  experience.  I 
know  it  is  supposed,  that  some  have  suffered  all  the 
anguish,  or  distress  of  dying,  Avithout  being  dead. 
They  refer  to  instances  of  those,  who  have  beeh  re- 
covered i'rom  long  fainting,  swooning,  and  merely  ap- 
parent drowning.  Though  persons  who  have  lain  long 
m  a  fit,  or  swoon,  or  trance,  or  in  a  state  of  drowning, 
may  rememember  and  relate  their  peculiar  views  and 
sensations  in  such  circumstances  ;  yet  neither  they  nor 
others  can  certainly  determine,  that  they  really  expe- 
rienced all  the  pain  or  pleasure  of  dying.  The  plea- 
sure r  say,  because  it  is  more  than  possible  for  God  to 
give  some  an  easy  and  pleasant  passage  out  of  time 
into  eternity.  But  so  far  as  our  observation  extends, 
it  appears  that  death  is  generally  extremely  painful. 
Hence  the  agonies  of  death  have  become  a  familiar 
expression  to  denote  the  exquisite  pains  of  dying. 
And  it  is  principally  on  account  of  what  is  supposed  to 
be  endured  in  death,  that  it  is  called  and  feared  as  the 
king  of  terrors.  The  pains  of  death  are  usually  corr 
respondent  to  the  causes  which  produce  it.  Those 
whose  natures  are  exhausted  by  old  age,  often  seem 
to  die  in  more  ease^-than  many  others.  Those  who 
die  with  a  lingering  disorder,  seem  to  die  in  nearly  the 
same  manner.  Those  who  die  in  their  early  days,  by 
acute  diseases,  often  experience  greater  distress  in 
dying.  And  those  who  fail  by  casualty,  or  violence, 
generally  suffer  the  keenest  agonies  of  death.  But 
though  the  living  may  be  most  affected  by  the  appar- 
ent distress  of  the  dying,  yet  they  themselves  may  en- 
dure much  more  than  they  appear  to  endure.  So  that 
none  can  know  what  it  is  to  pass  through  the  great 
change  of  death,  until  they  are  actually  called  to  en- 
dure it.  And  this  all  the  living  must  experience,  in 
order  to  go  to  the  dead.  Death  is  the  only  door 
through  which  the  living  can  go  to  departed  spirits. 
By  whatever  means  they  are  brought  to  their  dying 
hour,  it  will  be  a  serious  and  solemn  scene  to  pass 


446  fcERMON    XXVll. 

through  the  dark  entry,  which  leads  out  of  lime  into 
eternity. 

2.  For  the  living  to  go  to  the  dead,  implies  their  com- 
mitting their  bodies  to  the  dust  from  which  they  were 
taken.  Whether  their  bodies  are  emaciated,  or  full  of 
vigour  and  activity  when  they  leave  them,  they  must 
see  corruption,  which  is  the  natural  and  unavoidable 
effect  of  death.  As  soon  as  the  soul  departs  from  the 
body,  the  body  tends  to  dissolution,  and  must  be  con- 
sumed, whether  it  be  laid  in  a  costly  tomb,  or  be  de- 
posited in  a  common  grave,  or  thrown  into  the  ocean, 
or  lie  neglected  and  unburied  on  the  surface  of  the 
earth.  The  ancient  heathens  were  very  solicitous 
about  the  body  after  death.  They  had  a  strange  no- 
tion, that  departed  spirits  could  have  no  rest  so  long 
as  their  bodies  lay  unburied.  Though  this  be  a  ground- 
less and  absurd  opinion,  yet  it  must  be  a  serious  consid- 
eration to  the  living,  that  they  must  go  to  the  dead 
through  the  grave,  that  dark  and  silent  and  dreary 
mansion,  appointed  for  all  men.  If  there  be  something 
solemn  and  revolting  to  go  into  a  tomb,  or  a  grave 
yard,  or  a  field  where  thousands  have  been  slain,  and 
left  their  bones  to  whiten  in  the  sun  ;  how  much  more 
solemn  and  striking  must  be  the  thought  of  actually 
lying  in  the  grave  and  mouldering;jnto  dust,  as  the  dead 
have  done  for  thousands  of  years  past.  How  many 
human  bodies  have  been  devoured  by  monsters  in  the 
sea  ?  how  many  have  been  devoured  by  beasts  of  the 
desert  ?  and  how  many  have  gradually  mouldered  to 
,dust  and  mixed  with  their  mother eartli  ?  Mo  marker 
vestige  can  be  found  on  the  earth  of  Adam  and  Eve,  and 
of  their  numerous  posterity  for  four  or  five  thousand 
years  past,  and  were  it  not  for  sacred  and  protane  his- 
tory, we  could  not  have  known,  that  they  ever  existed  in 
this  world.  And  all  the  living  are  now  constantly  fol- 
lowing those  departed  inhabitants  of  the  earth,  into  the 
land  of  silence  and  oblivion.  When  the  living  go  to 
the  dead,  they  go  to  the  grave,  which  will  cover  them 
in  darkness  and  blot  out  their  names  from  under  hea- 
ven.    They  will  soon  become  unknown  and  forgotten. 


5ERM0.\    XXVII.  447 

by  iHosc  wlio  come  after  them.  Who  can  tell  where 
Abraham,  Isaac,  and  Jacob  lie  ?  Who  can  tell  where 
Moses  and  Aaron  lie  ?  Who  can  tell  where  the  kings 
of  Jndah  and  Israel  lie  ?  Or  who  can  tell  where  the 
prophets  and  apostles  lie  ?  They  are  all  gone  to  the 
dead  through  the  grave,  where  all  the  living  must  fol- 
low them.  "  One  generation  passeth  away,  and  another 
generation  cometh."  All  who  are  now  living  will  soon  be 
gathered  to  their  fathers,  and  mix  with  the  great  con- 
gregation of  the  dead, "  alike  unknowing  and  unknown." 
3.  For  the  living  to  go  to  the  dead  implies,  that  they 
must  follow  them  not  only  into  the  grave,  but  into  eter- 
nity. The  bible  gives  abundant  evidence  of  the  ex- 
istence and  activity  of  the  soul  after  it  leaves  the  body. 
Our  Saviour  spoke  of  Abraham,  Isaac,  and  Jacob  as 
still  living.  Moses  and  Elias  appeared  with  Christ  on 
the  mount  of  transfiguration.  We  read  of  the  spirits 
of  just  men  made  perfect.  We  are  exhorted  to  follow 
those,  wiio  through  faith  and  patience  inherit  the  pro- 
mises. Stephen  committed  his  departing  spirit  into 
the  hands  of  the  J^ord  Jesus  Christ.  Christ  promised 
the  penitent  malefactor,  that  he  slioiild  that  day  be 
with  him  in  Paradise.  And  Paul  desired  that  he  might 
die  in  order  to  be  the  sooner  with  Christ.  Nor  is  it 
less  evident,  that  the  souls  of  the  wicked  exist  after 
death  and  go  into  eternity.  We  have,  therefore,  just 
ground  to  conclude,  that  all  who  have  already  died 
are  gone  into  eternity,  where  they  are  in  full  exercise 
of  all  their  rational  powers  and  faculties.  It  clearly 
appears  then,  that  when  the  living  go  to  the  dead,  they 
go  into  the  world  of  spirits,  where  the  immense  num- 
ber of  the  human  race,  that  have  hved  and  died  from 
the  beginning  of  the  world  to  this  day,  are  now  col- 
lected together  in  their  appropriate  mansions.  Hovr 
many  of  the  living  would  rather  never  see  the  dead, 
than  go  where  they  are  now  to  be  seen  ?  But  they 
must  all  go,  whether  willing  or  unwilling,  and  see  a 
world  of  spirits,  which  is  unspeakably  different  from 
this.  What  an  amazing  impression  must  the  world  of 
i5pirits  make  upon  all  when  they  enter  into  that  untried 


44S  SERMON    XXVit, 

and  before  unknown  state  !  This  is  a  serious  parjt  ot 
dying,  and  far  more  interesting  than  raerely  committing 
the  body  to  the  dust.  All  that  we  see  of  death,  this 
side  of  eternity,  looks  like  sleep  and  rest;  but  those 
who  die  see  something  infinitely  more  solemn  and  in- 
teresting. They  actually  go  to  the  dead,  and  see  them 
in  their  new  and  deeply  affecting  situation.  It  is  some- 
times very  striking  to  see  how  much  a  person  we  were 
once  acquainted  with,  is  altered  by  age,  or  by  sick- 
ness, or  by  adversity,  or  even  by  prosperity  ;  but  the 
alteration  in  the  views,  and  feelings,  and  appearance 
in  departed  spirits,  is  undoubtedly  far  greater  than  any 
alteration  they  ever  underwent  in  this  life.  It  is  im- 
possible to  form  a  conception  of  departed  spirits  until 
we  go  to  them,  and  see  them  in  their  eternal  state. 
To  go  from  one  material  world  to  another,  where  all 
the  inhabii;ants  are  clothed  in  the  same  material  bodies 
that  we  are,  would  be  a  very  novel  and  surprising  tran- 
sition ;  but  to  go  from  a  material  to  a  spiritual  world, 
where  all  the  inhabitants  are  immaterial  spirits,  must 
be  far  more  astonishing  and  affecting.  And  this  great 
transition  all  the  living  must  make  when  they  go  to  the 
dead.     Besides, 

4.  The  living  must  go  to  the  dead,  not  merely  to 
see  where  they  are  and  what  they  are,  but  to  dwell 
with  them  for  ever.  Many,  perhaps,  would  be  really 
pleased  to  have  a  vision  of  the  invisible  world,  as 
Isaiah,  Paul,  and  John  had,  and  to  be  permitted  to  sur- 
vey the  scenes,  and  objects,  and  inhabitants,  of  a  happy 
and  miserable  eternity,  if  they  might  be  permitted  to 
return,  as  they  were.  But  the  living  must  go  into  the 
invisible  world,  not  as  mere  spectators  of  it,  but  as 
everlasting  inhabitants  in  it.  1  hey  must  go  never  to 
return  to  the  world  they  have  left.  They  must  remain 
among  departed  spirits  to  all  eternity.  This  is  the 
most  solemn  and  impressive  idea  of  death.  It  struck 
the  mind  of  Job  with  peculiar  awe  and  solemnity. 
"  Are  not  my  days  few  ?  cease  then,  and  let  me  alone, 
that  1  may  take  comfort  a  little,  before  1  go  whence 
I. shall  not  return.''     Accordingly,  men's  dying  is   repre- 


SERMON  xxvir.  44i) 

sented  as  "  tlieir  going  to  flieir  long  horned  As  soon  as 
they  reach  the  world  of  spirits,  they  will  find  a  place 
prepared  for  them,  iii  which  they  must  remain  to  in- 
terminable ages,  whether  it  be  among  the  happy,  or 
among  the  miserable.  The  miserable  are,  by  some 
means  unknown  to  the  living,  separated  from  tlie  bless- 
ed. And  though  all  at  death  will  go  into  the  eternal 
world,  yet  individuals  will  go  to  that  part  of  it,  which 
is  allotted  to  them  for  their  final  residence.  Thfe  un- 
holy will  go  to  the  unholy,  whose  abode  is  in  the 
regions  of  darkness  and  despair;  and  the  holy  will  go 
and  dwell  with  the  spirits  of  just  men  made  perfect. 
Every  departed  soul  will  immediately  know  its  final 
destination,  the  moment  it  enters  the  invisible  world. 
It  will  immediately  meet  a  multitude  of  spirits  like 
itself,  in  character  and  destination,  whose  smiles  or 
frowns  will  excite  unutterable  sensations  of  hope  or 
fear;  of  joy  or  sorrow.  When  Lazarus  died,  he  was 
carried  by  angels  into  Abraham's  bosom.  Departed 
spirits  never  get  lost  in  their  passage  from  this  to 
another  world,  however  great  the  distance.  They  are 
probably  conveyed  by  those  good,  or  evil  spirits  who 
attended  them  through  the  scenes  and  changes  of  their 
probationary  stale.  Good  men  are  attended  by  good 
angels,  and  bad  men  by  bad  angels.  They  know,  by 
their  conductors,  whither  they  will  be  conducted. 
Who  can  conceive  the  strong  and  strange  emotions  of 
their  hearts,  while  traversing  unknown  regions,  with 
their  new  conductors,  to  the  places  of  their  final  and 
eternal  residence  !  But  their  joyful,  or  painful  antici- 
pations will  be  more  than  realized,  when  they  actually 
meet  the  smiles  of  heaven,  or  the  frowns  of  hell,  which 
will  continue  as  long  as  they  exist.  Thus  going  to  the 
dead,  is  going  into  a  blessed  or  miserable  eternity  be- 
yond the  grave  ;  and  it  is  the  prospect  of  such  future 
and  eternal  consequences  of  dying,  that  renders  death, 
of  all  events,  the  most  solemn  and  interesting  to  the 
livinsr. 


57 


4iK)  SERMON    XXVH. 

IMPROVEMENT. 

1.  If  tlic  living  must  go  to  the  dead,  then  their  sep- 
aration  from  one  another  will  not  be  of  long  duration. 
Tlie  living  are  apt  to  be  deeply  affected  with  the 
thought,  that  they  shall  not  soon,  if  ever,  see  their  de- 
parted friends  again.  As  they  know  that  tlie  dead 
will  not  return  to  them,  they  seem  to  forget,  that  they 
shall  go  to  the  dead,  and  may  very  soon  see  them  in 
another  world.  When  children  see  their  dear  parents 
die,  they  are  ready  to  imagine,  that  they  shall  never 
see  them  again.  When  parents  see  their  dear  children 
die,  they  are  ready  to  imagine,  that  they  shall  never 
see  them  again.  "  A  voice  was  heard  in  Rama,  la- 
mentation, and  bitter  weeping  5  Rachel  weeping  for 
her  children,  refused  to  be  comforted  for  her  child- 
ren, because  they  ivcre  not.''''  Her  imagination  perverted 
her  reason,  and  led  her  to  despair  of  her  ever  seeing 
her  deceased  children,  either  because  she  thought 
that  they  had  ceased  to  exist,  or  because  she  forgot 
that  she  must  soon  follow  them  into  eternity.  And 
there  is  no  doubt  that  other  bereaved  parents  have 
thought  and  grieved  as  Rachel  did.  Parents  and  chil- 
dren, the  nearest  and  dearest  relatives  and  friends, 
can  very  patiently  bear  a  separation  from  one  another, 
while  they  cherish  an  expectation  of  soon  meeting  to- 
gether again;  but  when  death  separates  them,  they 
can  hardly  support  it,  because  it  seems  like  an  eternal 
separation.  This  is  a  mere  imaginary  idea.  The  time 
of  their  separation  is  short.  The  living  will  soon  fol- 
low their  departed  friends  to  that  world  where  they 
will  remain  for  ever.  If  the  livins;  did  but  properly 
realize  their  own  frailty  and  mortality,  they  would  not 
imagine,  that  their  separation  from  their  deceased 
friends  was  either  final  or  lasting,  but  very  short  and 
momentary.  The  dead,  who  realize  what  eternity  is, 
view  the  longest  life  as  a  moment,  and  expect  soon  to 
see  those  whom  they  left  behind,  bewailing  a  long,  if 
not  a  lasting  separation.  The  universal  and  deep 
mourning  of  the  living  for  the  dead,  is  one  of  the  most 


SERMON    XXVIL  451 

rilriking  evidences,  that  their  inward  thought  is,  that 
they  shall  live  for  ever,  never  see  corruption,  nor  fol- 
low those  who  have  gone  before  them  into  eternity. 
*'  All  men  think  all  men  mortal  but  themselves." 

2.  If  the  living  must  go  to  the  dead,  it   cannot  be  a 
matter  of  great  importance,  whether  the  time  be  long- 
er or  shorter  before  they  go  into  the  world  where  their 
departed  friends  are  gone.     They  are  extremely  apt 
to  make  great  account  of  the  distance  of  death   and 
eternity.    While  they  vainly  imagine,  that  it  is  a  great 
while  before  they  shall  be  called  to  meet  death,  and 
go  to  the  dead,  they  feel  little  anxiety  about  leaving 
the  world  ;    but  when  death  and  eternity  appear  near, 
they  are  greatly  alarmed.     It  will  be  as  interesting  to 
meet  death  late,  as  to  meet  it  early,  and  indeed    the 
consequences  will  be  much  more  interesting.      Death 
was    far    more    interesting    to    Methuselah    than    to 
Abel.     Methuselah  lived  eight  or  nine  hundred  years 
longer  in  his  probationary  state  than  Abel  did,  and  had 
a  much  more  solemn  account  to  give  of  himself  tliaii 
Abel  had.     The  truth  is,  the  longer  men  live  in  this 
probationary  state,  the  more  serious  and   interesting 
will  the  consequences  be  of  their  going  to  the  dead  in 
the  eternal  world.  This  seems  to  be  forgotten  by  those 
who  lot  upon  long  life,  and  console  themselves,  that  it 
is  a  great  while  before  they  shall  close  their  eyes  upon 
this  world  and  open  them  in  another.      They  have  no 
fear  of  dying,  if  they  may  be  only  spared  to  the  latest 
hour  of  life.     They  are  willing  to  follow   their  fathers 
and  mothers,  their  brothers  and  sisters,  and  even  their 
own  cliildren  to  the  grave,  if  they  may  be  permitted  to 
stay  behind,  and  not  go  before   them,  nor  with   them. 
But  if  they  are  young,  thcymay  soon  follow  the  young 
who  have  gone  before  them;  and  if  they  are  old,  they 
must  certainly  soon  follow  both  the  young  and  the  old, 
who  have  gone  the  way  of  all  the  earth,  and  not  only 
see  them,  but  dwell  with  them  for  ever.     It  is  one  of 
the  most  common  and  fatal  delusions,  to  put  far  away 
the  evil  day  of  death,  which  is  always  near,  and    may 
be  at  the  very  door.     It  was  this  delusion,  that  ruined 


452  SERMON    XXVI I. 

the  unwise  man,  who  laid  up  goods  for  many  years, 
and  said  to  his  soul,  cat,  drink,  and  be  merry.  It  was 
this  delusion,  that  destroyed  Dives,  who  desired  the 
dead  to  be  raised  to  warn  his  living  brethren  of  the 
same  delusion,  and  prevent  their  coming  to  him  in  his 
state  of  torment.  And  it  is  this  delusion,  that  now 
keeps  thousands  thoughtless,  prayerless,  and  grace- 
less. As  they  dread  going  to  the  dead,  so  they  dread 
to  think  of  it,  and  prepare  for  it. 

3.  If  those  w  ho  die  go  immediately  to  the  dead  ;  then 
every  instance  of  mortality  may  be  as  affecting  to  the 
inhabitants  of  the  other  world,  as  to  those  in  this.  In 
this  world  death  is  always  more  or  less  affecting  to  the 
living,  in  a  larger  or  smaller  circle.  Solomon  repre- 
sents every  instance  of  mortality  as  affecting  to  the 
living.  He  says,  "  It  is  better  to  go  to  the  house  of 
mourning  than  to  go  to  the  house  of  feasting :  for  that  is 
the  end  of  all  men;  and  the  living  will  lay  it  to  his 
heart."  Death  has  always  been  the  greatest  source  of 
sorrow  to  all  the  inhabitants  of  this  world.  Many 
who  deem  it  a  mark  of  w'eakness  to  shed  tears  on  any 
other  occasion,  think  it  not  beneath  them  to  weep 
with  them  that  weep,  and  mourn  with  them  that 
mourn,  on  account  of  the  decease  of  their  friends  or 
fellow  men.  The  reign  of  death  from  Adam  to  Mo- 
ses, and  from  Moses  to  this  day,  has  made  this  world 
a  vale  of  tears,  and  a  scene  of  bitter  lamentation  and 
sorrow.  But  the  living  have  never  seen  death  only  on 
one  side,  and  that  which  is  the  least  solemn  and  in- 
teresting.  They  have  seen  only  the  sickness,  the 
pains,  and  the  terrors  of  the  dying;  but  have  never  seen 
the  eternal  consequences  of  death  in  the  invisible  world. 
These  must  be  unspeakably  more  affecting  to  every  be- 
nevolent heart  in  heaven,  and  to  every  selfish  heart  in 
hell,  than  any  of  the  previous  or  attendant  circumstan 
ces  of  death  in  this  world.  If  the  conversion  of  a  soul 
fills  all  heaven  with  joy,  there  is  reason  to  think,  that 
the  arrival  of  that  soul  in  paradise,  spreads  a  greater 
and  more  general  joy  among  the  blessed  who  had  been 
waiting  for  the  happy  event.     While  those  who  are 


SERMON  XXVII.  453 

left  lament,  those  who  meet  rejoice  with  joy  unspeak- 
able, and  lull  of  glory.  The  spirits  in  prison  are  not 
less^  though  dijferenili/,  adectcd  by  the  arrival  of  a  poor, 
miserable,  guilty,  malignant  spirit  among  them.  Like 
Dives,  they  dread  the  increase  of  their  numbers,  which 
adds  poignancy  to  their  torments.  The  prophet  fore- 
warned the  king  of  Babylon,  that  "  hdl  from  beneath 
should  be  moved  at  his  coming."  As  there  is  not  a  day 
nor  an  hour  passes,  without  deeply  affecting  the  hearts 
of  some  in  this  world,  by  the  death  of  others,  so  there 
is  not  a  day  nor  an  hour  passes,  without  deeply  af- 
fecting by  the  same  event,  the  hearts  of  some  in  the 
world  of  spirits,  who  are  never  stupid,  or  torpid,  but 
always  awake  and  alive  to  every  thing  of  serious 
and  eternal  importance. 

4.  If  the  living  will  go  to  the  dead  in  the  manner 
that  has  been  described  ;  then  we  may  see  one  reason 
why  good  men  have  often  been  willing  to  die.  Job 
said,  '•!  would  not  live  always — all  the  days  of  my 
appointed  time  will  I  ivait  till  my  change  come."  Good 
old  Simeon  said,  "  Lord,  now  lettest  thou  thy  servant 
depart  in  peace,  according  to  thy  w  ord."  Paul  said 
in  the  name  of  christians,  "  We  are  confident,  and 
willing  rather  to  be  absc7ii  from  the  body,  and  to  be 
present  with  the  Lord."  The  truth  of  such  declara- 
tions was  often  verified,  by  the  peaceful  and  joyful 
deaths  of  the  ancient  patriarchs.  It  is  not  incredible, 
that  good  men  should  be  willing  to  die,  since  there  is 
one  good  reason  for  it,  and  that  is,  their  desire  to  go 
to  the  dead,  to  see  tliem,  to  converse  with  them,  and 
to  dwell  w  ith  them  for  ever.  They  have  a  sincere  de- 
sire to  see  the  first  parents  of  our  race,  the  patriarchs, 
prophets,  apostles,  primitive  christians,  their  former 
pious  relatives,  friends,  and  acquaintance,  with  whom 
they  took  sweet  counsel  together  and  walked  to  the 
house  of  God  in  company  ;  and  above  all,  they  ardently 
desire  to  see  the  Lord  Jesus  Christ  enthroned  in  glory 
at  his  Father's  right  hand.  They  live  in  hope,  that 
death  will  not  only  put  a  final  period  to  all  their  presr 
ent  trials,  troubles,  and  sorrows  ;  but  Introduce  them 


454  SERMON    XXVil. 

into  the  presence  of  such  amiable  and  glorious  person^ 
ages.     Though  they  sometimes  tremble  at  the  thoughts 
of  death  ;  yet  their  hopes  often  overcome  their  fears, 
and  make  them  willing  to  pass  through  the  dark  valley 
which  leads  to  the  world  of  light.     They  live  in  the 
habitual  exercise  of  that  faith,  "  which  is  the  substance 
of  things  hoped  for,  and  the  evidence  of  things  not 
seen."  They  see,  by  the  eye  of  faith,  something  beyond 
the  grave    worth    dying  ibr.       They   anticipate    the 
blessedness  of  being  where  Christ  is,  where   the  spir- 
its of  just  men  made  perfect  are,  and  where  all   holy 
beings  are  perfectly  united  in  love,  communion,  and 
felicity,     if  good  men  may  have  such  views,  desires, 
and  hopes,  it  is  reasonable  to  believe,  that  they  may 
be  willing  to  die.     A  cordial  and  tirm  belief  of  the  gos- 
pel, which   has  brought  life  and  immortality  \o  light, 
will  account  for  the  peace  that  christians  enjoy,  and 
the   hopes    they  entertain,  and    the   willingness  they 
sometimes  express,  of  being  absent  from  the  body  and 
present  with  the  Lord.      What  if  some  do  not  believe 
this  to   be  true,  shall   their  unbelief  make   it  false  ? 
Paul  actually  took  his  leave  of  the  world  with  joy,  and 
triumphed  in  the  full  view  of  eternity.      He   cries,  "  I 
am  now  ready  to  be  offered,  and  the  time  of  my  depart- 
ure is  at  hand.     I  have  tbught  a  good  fight,  I  have  fin- 
ished my  course,  1  have  kept  the  faith.     Henceforth 
there    is    laid    up  for   me  a  crown  of  righteousness, 
which  the  Lord  the  righteous  judge  shall  give  me  at 
that  day  :  and  not  to  me  only,  but  unto  all  them  also 
that  love  his  appearing."     How  many  since  Paul's  day 
have  expressed  similar  views  and  hopes,  and  appeared 
entirely  willing  to  die,  and  go  to  the  general  assembly 
and  church  of  the  first  born  in  heaven. 

Ci.  If  the  living  must  go  to  the  dead,  then  we  may 
learn  one  reason,  why  mankind  in  general  are  so  loath 
to  die.  It  is  not  always  owing  to  men's  reluctance  to 
leaving  this  world,  but  their  dread  of  going  into  anoth- 
er. They  do  not  wish  to  meet  either  saints,  or  sinners 
in  the  world  of  spirits.  They  know,  that  they  can  find 
^lo  pleasure  in  seeing  and  conversing  with  the  saints  in 


SERMON    XXTII.  d55 

light,  and  can  find  nothing  but  pain,  guilt,  and  des- 
pair, in  seeing  and  coriversing  with  the  spirits  in  pris- 
on. They  can  see  nothing  beyond  the  grave  but  what 
they  hate  and  dread,  and  tliis  makes  them  so  reluct- 
ant to  dying.  They  would  be  willing  to  leave  a  world 
in  which  they  have  experienced  nothing  but  vanity 
and  vexation  of  spirit,  but  they  cannot  bear  the 
thought  of  going  into  a  world  where  they  cannot  see  a 
gleam  of*  light  or  joy,  but  a  state  of  everlasting  dark- 
ness and  despair.  And  there  are  others  who  dread 
dying,  not  merely  because  they  fear  the  pains  of 
death  ;  but  because  they  fear  the  awful  consequences 
of  going  into  an  unseen  and  untried  world,  from 
whence  they  shall  never  return.  They  wish  to  avoid 
seeing  saints  in  all  their  glory  and  blessedness,  and 
are  still  more  anxious  to  avoid  seeing  those,  who  are 
receiving  the  due  reward  of  their  deeds,  where  there 
is  no  light,  nor  peace,  nor  hope.  I  know  some  say 
they  are  only  afraid  of  dying,  but  not  of  being  dead  ; 
but  this  is  probably  owing  to  their  not  looking  through 
the  grave  into  a  boundless  eternity.  There  are,  1  be- 
lieve, but  very  few,  who  are  willing  to  go  into  another 
world,  that  arc  not  willing  to  go  through  the  pains  of 
death,  to  get  there.  That  faith  which  reconciles  men 
to  go  to  the  dead,  generally  reconciles  them  to  go 
through  the  dark,  dreary,  or  painful  valley  of  death. 
So  that  the  real  cause  of  men's  being  so  unw  illing  to 
die,  is  the  fear  of  what  they  may  see,  or  hear,  or  suffer 
after  the  pTiins  of  death  arc  over,  and  they  are  fixed 
in  eternity.  And  all  who  are  in  a  state  of  unrenewed 
nature,  and  under  the  dominion  of  a  totally  corrupt 
heart,  have  sohd  roasons  to  fear  going  to  the  dead, 
and  meeting  the  inhabitants  of  heaven,  or  hell.  The 
day  of  death  uiust  be  a  tremendous  day  to  all  who  are 
unprepared  for  heaven.  To  be  driven  away  in  their 
wickedness,  is  to  be  banished  from  the  gracious  pres- 
ence of  God,  from  the  smiles,  approbation,  and  soci- 
ety of  tlie  ble33e<l,  and  to  be  doomed  to  dwell  and 
suffer  with  the  guiltiest,  vilest,  and  most  miserable 
creatures  in  the  universe  :  and  "  can  their  hearts   en- 


456  SERMON    XXVII. 

dure,  or  theif  hands  be  btrotig,  in  the  day   that  God 
shall  thus  deal  with  them?" 

6.  If  the  living  must  go  to  the  dead  ;  then  a  realizing 
sense  of  this  solemn  truth,  would  have  a  happy  tend- 
ency to  qualify  the  grief  of  mourners,  and  turn  their 
thoughts  into  a  proper  channel.  They  are  extremely 
apt  to  ponder  upon  the  mere  idea  of  separation,  of  a 
iong^  if  not  final  separation.  It  is  true,  their  departed 
friends  have  left  them,  and  gone  to  their  long  home. 
It  is  true,  that  they  will  never  return,  and  you  will 
never  have  another  opportunity  to  see  them,  to  con- 
verse with  them,  or  to  enjoy  their  company,  or  assist- 
ance, or  protection,  or  consoling  sympathy.  But  why 
should  you  cherish  and  increase  your  sorrows  by 
dwelling  upon  the  imaginary  idea  ofa  long  separation  ? 
The  separation  will  not  be  long,  if  you  are  prepared 
for  heaven,  and  they  are  gone  there,  for  you  will  soon 
go  there,  and  sec  tiiem,  and  converse  with  them,  and 
dwell  with  them  for  ever.  And  all  the  pains  ofa  short 
separation  will  be  infinitely  outweighed  by  a  joyful 
meeting,  and  an  everlasting  residence  together  in  the 
kingdom  of  glory.  But  if  you  are  not  prepared  (or 
heaven,  and  they  are  not  gone  there,  it  is  a  mercy 
that  you  are  separated  from  them,  and  it  will  be  an  in- 
finitely greater  mercy,  if  you  should  be  for  ever  sepa- 
rated from  them.  Why  then,  1  repeat  the  question, 
should  mourners  nourish  their  grief,  by  pondering  up- 
on the  idea  ofa  long  separation  ?  They  ought  to  turn 
their  chief  attention  to  what  they  now  are,  and  what 
their  departed  friends  now  are.  These  are  subjects 
of  the  greatest  solemnity  and  importance.  And  while 
these  occupy  their  thoughts,  the  mere  idea  of  separa- 
tion will  dwindle  into  insignificance.  Their  tears  wilt 
cease  to  roll,  but  their  hearts  will  not  cease  to  feel. 
To  think  of  following  them  into  the  grave  will  produce 
tenderness  and  tears  ;  but  to  think  of  following  them 
into  eternity,  will  produce  self-reflection,  sflf-rxamia- 
ation,  and  probably  self-condemnation.  These  exer- 
cises have  a  tendency  to  do  mourners  spiritual  good, 
and  to  prepare  them  for  a  happy  meeting  with  their 


SERMON    XXVII.  45t 

departed  friends,  or  for  a  happy  and  eternal  separa- 
tion from  them.  It  is  affecting  to  look  into  the  grave, 
but  it  is  far  more  solemn  and  useful  to  look  into  eter- 
nity, where  all  departed  spirits  are  gone,  and  will  for- 
ever remain.  The  contemplation  upon  the  scenes  and 
objects  of  eternity,  is,  of  all  things,  the  best  suited  to 
afford  consolation  to  mourners,  if  they  ought  to  receive 
consolation  ;  and  if  that  does  not  aiTord  them  consola- 
tion, there  is  nothing  else  in  the  universe  can,  in  their 
present  situation.  The  recent  mourners,  and  therfe  is 
a  number  of  such,  are  entreated  to  attend  to  the  source 
of  consolation,  which  this  solemn  subject  suggests. 
And  if  they  are  not  prepared,  they  are  entreated  to 
prepare,  to  contemplate  eternity  with  joy  and  hope. 
This  will  dry  up  their  tears,  and  give  them  that  peace 
and  consolation,  which  neither  the  death  of  others,  nor 
their  own  death  can  destroy. 

Finally,  it  is  the  immediate  and  indispensable   duty 
of  every  person  of  every  character,  age,  and   condi- 
tion, to  prepare  to  go  to  those  who   have  gone  from 
them,  and  will  never  return.     All  must  go  to  meet  their 
departed  friends,  and  they  must  go  where  they  are. 
Though  their  bodies  are  in  their  graves,  yet  their  spirits 
are   not  there,  but  in  eternity,  and  there  they  must 
go  to  find  them,  and  when  they  have  found  them,  they 
must  abide  with  them.     When  the  living  visit  their  de- 
ceased friends,  they  must  pay  them  a  long,  an  endless 
visit,  which  will  be  unspeakably  delightful  or  dreadful. 
But  every  one  must  go  to  the  dead,  whether  willing  or 
unwilling  to  go.     Living  parents  must  go  to  their  de- 
ceased children  ;  living  children  must  go  to  their  de- 
ceased parents  ;  living  brothers  and  sisters  must  go  to 
their  deceased  brothers  and  sisters  ;  and  living  friends 
must  go  to  their  deceased  friends.      All  must  go,  none 
can  be  excused ;  and  none  know  how  soon  they  must 
leave  the  living  and  go  to  the  dead.      The  grave  is 
without  any  order.     The  time  of  their  departure   out 
of  this  into  the  eternal  world  cannot  be  long  to  any^ 
It  is  certainly  near  at  hand  to  the  aged.     There  is  but 
a  step   between  them  and  death.      And  though  the 


IjS  siiRMOK    XXVII. 

J-oung  maij  \\ve  many  years  and  rejoice  in  liiein  all,  yet 
the  day  of  darkness  and  death  will  soon  arrive,  when 
they  too  must   go   the  way    that  all  the  world    have 
hitherto  gone.     But  providence  is  every  day  teUing  us, 
that  children  and  youth,  and  those  in  the  midst  of  their 
days,  may  meet  a  premature  death.     No  one  knows 
what  a  day  may  bring  forth  to  himself.      "  Go  to  now, 
ye  that  say,    to-day  or  to-morrow  we  will  go  into  such 
a  city,  and  continue  there  a  year^  and  buy  and  sell, 
and  get  gain  :    whereas  ye  know  not  what  shall  be  on 
the  morrow.     For  what  is  your  life  ?  it  is  even  a  va- 
pour that  appearetb  for  a  little  time,  and  then  vanish- 
eth  away.     For  that  ye  ought  to  say.  If  the  Lord  will, 
we  shall  live,  and  do  this  or  that."     The  serious  ques- 
tion now  is,  arc  you  who  mourn,  and  you  who  rejoice 
prepared  to  go  to  the  dead  ?     Are  you  prepared  to  go 
to  those  who  have  left  yoir,  whether  they  were  pre- 
pared to  leave  you  or  not  .'*      Are  you  prepared  to  see 
them,  whetlier  they  are  holy  or  unholy,  happy  or   un- 
happy ?     If  you  are  cordially  reconciled  to  God,  and 
have  secured  his  favour  and  protection,  you  are  pre- 
pared to  go  into   eternity,    and  to  see  all  that  is  to 
be  seen,  and  to  know  all  that  is  to  be  known  there  ; 
but  if  you  are  not  prepared  to  meet  God,  you  are  not 
prepared  to  meet  departed  spirits,  whether  they  are 
koly  and  happy,  or  unholy  and  miserable.  The  question 
is  not,  whether  you  are  wilHng  to  leave  this  trouble- 
some world,  but  whether  you  are  willing  to  meet  both 
the  holy  and  unholy,  the  happy  and  the  miserable   in 
another  world.     This  question  demands  serious  self- 
reflection,  and  self-examination.     The  recent  instan 
ces  of  mortality  as  well  as  another   serious  circum- 
stance, imperiously  call  upon  us  all,  to  look  into  our 
own  hearts,  and  inquire  whether  we  are  prepared  to 
go  to  the  dead,  who  have  left  us  and  gone  into  eternity, 
ifrom    whence  they  will   never  return.      It  would  bo 
strange  if  none  of  you  should  this  day  recollect,  that  1 
have  linished  the  forty-eighth,  and  entered  upon  the 
forty-ninth  year  of  my  minislvy  among  you.*       I  hav6 

*  April  1821. 


SERMO?f    XXV'II.  d5D 

liUiied,  perhaps,  seven  or  eight  hundred  hearers,  >vho 
are  gone  into  eternity,  where  I  must  shortly  meet  them. 
It  would  be  strange  indeed,  if  I  should  not  habitually 
bear  in  mind  the  consequences  of  my  preaching  to 
them  and  to  myself,  and  in  some  measure  realize,  that 
1  watch  for  souls  as  one  that  must  give  account.  And 
under  this  impression,  can  you  think  it  strange,  that  I 
have  said  so  much  concerning  the  eternal  happiness  to 
be  enjoyed,  and  the  c/crna/ misery  to  be  suffered  be- 
yond the  grave  ?  1  expect  to  meet  those  of  my  hear- 
ers who  are  gone  before  me,  and  those  who  shall  fol- 
low after  me  into  eternity.  1  wish  to  make  divine 
truths  and  divine  objects  appear  to  you  in  this  world, 
as  I  expect  they  will  appear  to  you  and  to  me  in  anoth- 
er world.  It  becomes  me  to  call  myself  to  an  account 
how  I  have  preached  the  gospel ;  and  it  becomes  you 
to  call  yourselves  to  an  account  how  you  have  heard 
it.  It  becomes  me  to  view  both  you  and  myself  in  the 
light  of  eternity,  and  to  preach  as  a  dying  creature  to 
dying  creatures.  I  shall  soon  cease  to  speak,  and  you 
will  soon  cease  to  hear  me  ;  but  what  I  have  said,  and 
you  have  heard,  will  never  be  erased  from  our  minds. 
It  will  be  a  savour  of  life  unto  life,  or  a  savour  of  death 
unto  death.  I  am  preaching  and  you  are  hearing  for 
eternity  ;  and  may  God,  in  his  infinite  mercy  grant, 
that  the  preacher  and  hearer  may  be  each  other's 
crown  of  rejoicing  in  the  day  of  the  Lord  Jesus  !   Amen 


SERMON  XXVI II. 


THE     FINAL     HARVEST. 
MATTHEW  xiii,  39. 

'The  harvest  is  the  end  of  the  ziorld. 

After  Christ  had  spoken  and  explained  the  parable 
of  the  sower,  "  he  put   forth  another  parable  saying, 
The  kingdom  of  heaven  is   likened  unto  a  man  who 
sowed  good  seed  in  his  field.     But  while  men  slept, 
his  enemy  came  and  sowed  tares  among  the   wheat, 
and  went  his  way.    But  when  the  blade  was  sprung  up, 
and  brought  forth  fruit,  then  a^ipeared  the  tares  also. 
So  the  servants  of  the  householder  came,  and  said  unto 
him,  sir,  didst  not  thou   sow  good  seed  in  thy  field  ? 
from  whence  then  hath  it  tares  .'^     He  said  unto  them, 
An  enemy  hath  done  this.     The  servants  said  unto  him, 
Wilt  thou  then  that  we  go  and  gather  them  up.'*     But 
he  said,  nay  ;    lest,  while  ye  gather  up  the  tares,  ye 
root  up  also  the  wheat  with  them.      Let  both    grow 
together   until  the  harvest :    and   in  the  time  of  har- 
vest I  will  say  to  the  reapers,  gather    ye  together  first 
the  tares,  and  bind   them  in  bundles  to  burn   them : 
but  gather  the  wheat  into  my. barn."      This  parable 
Christ  spake  to  the  multitude,  in  the   hearing  of  his 
disciples,   who,    when  Jesus    had  sent  the  multitude 
away,  and  went  into  the  house,  "  came  unto  him  say- 
ing, declare  unto  us  the  parable  of  the  field.      He  an- 
swered and  said  unto  them.  He  that  sowed  the  good 
seed  is  the  Son  of  man ;  the  field  is  the  world ;    the 


SERHION   XXVIII.  461 

good  seed  are  the  children  of  the  kingdom,  but  the 
tares  are  the  children  of  the  wicked  one;  the  enemy 
that  sowed  them  is  the  devil ;  the  harvest  is  the  end  of 
the  world ;  and  the  reapers  are  the  angels.  As  there- 
fore the  tares  are  gathered  and  burnt  in  the  fire  ;  so  . 
shall  it  be  in  the  end  of  the  world  ;  the  Son  of  man 
shall  send  forth  his  angels,  and  they  shall  gather  out  of 
his  kingdom  all  things  that  offend,  and  them  who  do 
iniquity ;  and  shall  cast  them  into  a  furnace  of  fire : 
there  sliall  be  wailing  and  gnashing  of  teeth.  Then 
shall  the  righteous  shine  forth  as  the  sun,  in  the  king- 
dom of  their  Father.  Who  hath  ears  to  hear,  let  him 
hear."  By  this  parable  Christ  gives  us  a  lively  and 
striking  representation  of  the  last  day.  "  The  harvest 
is  the  end  of  the  world."  The  time  of  harvest,  is  the 
time  when  men  reap  the  fruits  of  their  long  and  pain- 
ful labours.  So  the  end  of  the  world  is  the  time,  when 
God  will  reap  the  fruits  not  onl^'  of  his  own  labours, 
but  of  the  labours  pf  all  whom  he  employs  in  his  vine- 
yard.    The  text  in  this  connection  plainly  teaches  us, 

That  God  will  have  a  harvest  at  the  end  of  the 
world, 

I  shall  endeavour  to  make  it  appear,  in  the  first 
place,  that  God  will  have  a  harvest,  and  in  the  se- 
cond place,  that  this  harvest  will  be  at  the  end  of 
the  world. 

God  is  the  wisest,  the  most  powerful,  and  most  act- 
ive being  in  the  universe.  He  always  proposes  some 
wise  and  important  end  in  all  he  does.  No  wise  man 
will  cultivate  and  sow  his  field,  without  a  design  of 
reaping  a  valuable  crop.  Who  then  can  suppose,  that 
God  will  be  incessantly  sowing,  without  any  design  of 
reaping  ?  He  had  a  wise  design  in  creating  the  world, 
and  he  is  constantly  exerting  his  almighty  power  in 
accomplishing  his  primary  and  important  design.  He 
employs  his  powerful  inOuence  every  moment  in  pre- 
serving and  governing  the  world,  in  causing  the  regu- 
lar succession  of  day  and  night,  of  winter  and  summer, 
of  seed  time  and  harvest,  and  in  bringing  about  every 
pvcnt,  that  takes  place  in  any  part  of  his  vast  dominions. 


462  fcBRflioiv  xxviti. 

And  can  we  entertain  the  thought,  that  he  will  cxerl 
his  omnipotence  for  thousands  of  years,  without  obtain- 
ing his  object,  and  enjoying  the  fruits  of  his  labours  ? 
The  ultimate  end  of  all  labour  is  rest  and  enjoyment. 
Men  labour  in  one  season,  in  order  to  enjoy  rest  in 
another.  God  intends,  that  all  his  great  and  laborious 
exertions  shall  terminate  in  eternal  rest  and  enjoy- 
ment. Though  his  plan  of  operation  be  immensely 
great  in  duration,  as  well  as  extent,  yet  it  must  be 
completely  accomplished.  Though  his  seed  time  may 
continue  many  thousand  years,  yet  it  is  inseparably 
connected  with  the  harvest.  To  suppose,  that  he 
should  be  eternally  creating  new  worlds,  or  new  mo- 
difying old  ones,  would  be  to  suppose,  that  he  has  no 
perfect,  consistent,  and  ultimate  end  in  view.  And  to 
suppose  this,  would  destroy  all  the  wisdom  of  his 
operations.  His  ultimate  end,  therefore,  in  the  crea- 
tion of  this  world,  must  be  completely  accomplished, 
and  the  accomplishment  of  it  must  put  a  final  period  to 
all  his  operations,  and  to  the  operations  of  all  his  crea- 
tures here  below.  There  must  be  a  cessation  of  la- 
bour, and  a  time  of  rest,  in  the  moral  world.  God 
must  have  a  time  to  reap  as  well  a^  to  sow,  a  time  to 
enjoy  as  well  as  to  labour.  It  is  just  as  certain,  that 
he  will  have  a  harvest,  as  that  he  now  has  a  seed 
time. 

I  proceed  to  show, 

II.  That  God's  harvest  will  be  at  the  end  of  tho 
world.  It  is  more  than  three  months,  it  is  more  than 
three  years,  and  it  may  be  more  than  three  thousand 
years  before  his  harvest  will  come.  His  field  is  the 
world.  His  labourers  are  now  sowing,  and  preparing 
the  way  for  the  great  harvest ;  but  it  will  not  come  till 
the  end  of  the  world.  For  neither  the  wheat,  nor  the 
tares  in  the  field,  will  come  to  maturity  before  that  im- 
portant period.  But  then  all  rational  and  accountable 
creatures  will  appear  in  the  perfection  of  their  natures 
and  characters,  and  be  fully  ripe  for  a  final  separation. 
And  when  the  wheat  and  the  tares,  or  the  righteous 
and  the  wicked,  shall  be  separated  and  fixed  in  their 


SERMOX    XXVIII.  463 

final  and  unalterable  state,  then  God  will  rest  from 
his  labours,  and  reap  the  happy  fruits  of  all  his  works 
of  oreation,  providence,  and  redemption.  This  is 
that  glorious  consammation,  which  will  take  place  at 
the  end  of  the  world.  But  in  order  to  a  more  clear 
and  full  illustration  of  this  interesting  subject,  I  will 
enter  into  particulars,  and  observe, 

1.  That  God  will,  di  the  end   of  the  world,  reapr 
the  rich  and  glorious  fruits   of  his  own  labours.     He 
has  born  labouring,  in  a  certain  sense,  from  the  early 
days  of  eternity.     Before  the  foundation  of  the  world, 
he  formed  the  best  possible  plan  of  operation,  and  de- 
termined all  things  that  sliould  ever  take  place,  by  his 
own  operations,  and  by  the  operations  of  all  his  crea- 
tures.     Though  he  formed    this   great,  complicated, 
and  comprehensive  design  with  perfect  ease;  yet  it  re- 
quired the  highest  possible  effort  of  his  all-knowing, 
all-wise,  and  all-benevolent  mind.     It  requires  consid- 
erable mental  exertion  in  a  man  of  large  property,   to 
form  a  wise  and  correct  plan  of  his  owi^,  conduct,  and 
of  the  conduct  of  all  v.hom  he  employs  in  his  service; 
and  it  requires  still  greater  mental  exertion  in  a  gene- 
ral of  a  numerous  army,  to  form  a  wise  and  compli* 
Gated   plan  of  his  onVu  conduct,  and  of  the  various 
operations  and  movements  of  all   under  his   command. 
But  it  required  an  intinitely  greater  exertion   of  the 
Deity  to  determine  in  his  own  mind,  how  many  worlds 
he  would  make;  how  many  creatures  he  would  form  ; 
and  how  he  would  dispose  of  them  all  through  every 
period  of  their  existence.  Having  made  these  astonish- 
ing 7)ie/2/«/ exertions  in  adju.sting  the  whole  plan  of  cre- 
ation, he  began  to  laboin-  with  his  own  hand.      By  his 
omnipotent  jmnd,  he  brought  heaven  and  earth,  angels 
and  men,  out  of  nothing  into  being  ;  and  by  the  same 
hand,  he  constantly  upholds  and  governs  all  his  crea- 
tures, and  his  works.     He  univer-ally  controls  all  the 
views  and  designs,  and   conduct  of  angels  and  men, 
and  employs  thein  all  as  labourers  in  his  vineyard,  and 
as  instruments  in  his  hand,  of  executing  his  original 
afnd  eternal  purposes.     Thu:j  God,  spealSng  after  the 


464  SERMON  XXV Hi. 

manner  of  man,  has  been  labouring,  in  devising  the 
plan  of  creation,  in  performing  the  work  of  creation, 
and  in  superintending  both  the  natural  and  moral  world, 
from  the  beginning  to  this  day ;  and  he  will  continue 
his  constant  and  laborious  operations  till  the  end  of 
time.  Then  his  harvest  being  fully  ripe,  he  will  gath- 
er it  in,  and  reap  the  fruit  of  all  his  labours,  from  the 
beginning  to  the  end  of  the  world.  His  harvest  will 
not  be  blasted  nor  injured,  by  any  unforeseen  or  unex- 
pected accident,  but  be  a  complete  compensation  for 
all  his  laborious  exertions,  and  a  complete  fulfilment 
of  his  benevolent  desires  and  designs. 

2.  At  the  end  of  the  world,  God  will  reap  the  fruits 
of  all  the  labours  of  liis  holy  creatures.  These  are  his 
faithful  and  industrious  servants.  All  the  holy  angels 
are  his  ministering  spirits,  and  continually  engaged  in 
his  service.  They  guarded  the  tree  of  life.  By  them, 
he  conveyed  his  messages  to  the  patriarchs  and  proph- 
ets, in  former  ages.  And  he  still  employs  them  to 
minister  to  those  who  shall  be  heirs  of  salvation,  both 
while  they  live^  and  when  they  die.  He  employed 
the  ministry  of  angels,  in  giving  the  law  at  mount  Si- 
nai. He  employed  the  instrumentality  of  angels  in 
destroying  Sodom,  and  spreading  destruction  in  the 
camp  of  the  Assyrians.  He  sent  angels  to  announce  the 
birth  of  Christ.  He  sent  an  angel  to  strengthen  Christ 
in  his  agony  in  the  garden.  He  sent  angels  to  watch 
the  sepulchre  of  Christ,  and  to  confirm  the  truth  of  his 
resurrection,  and  ascension  to  heaven.  And  there  is 
reason  to  think,  that  he  continues  to  employ  a  vast 
many  angels  to  carry  on  the  purposes  of  his  provi- 
dence and  grace.  With  all  these  powerful  and  faith- 
ful labourers  in  his  service,  all  good  men  always  have 
been,  and  always  will  be  united,  while  tliey  remain  ou 
the  earth.  All  the  real  friends  of  God,  in  every  age, 
and  in  every  part  of  tlie  world,  have  freely  and  faith- 
fully laboured  in  his  vineyard.  Adam,  Seth,  Enoch,- 
Noah,  Abraham,  Isaac,  Jacob,  Joseph,  and  all  the 
patriarchs,  spent  their  long  lives,  in  serving  God  and 
their  generations.  Moses  and  Aaron,  Caleb  and  Joshua, 


SERMON    XXV  ill.  465 

bamuel  and  the  prophets,  were  no  less  faithful  and 
zealous  in  doing  the  work,  that  God  gave  them  to  do. 
If  to  these  eminent  servants  of  God,  we  add  the  apostles 
and  primitive  christians,  and  all  the  good  men  that 
have  ever  lived  from  the  beginning  of  the  world  to  this 
day,  and  all  that  ever  shall  live  from  this  day  to  the 
end  of  time,  the  labourers  in  the  Lord's  vineyard  will 
appear  immensely  numerous.  Solomon  employed  no 
less  than  one  hundred  and  fiily  thousand  labourers 
every  day,  for  seven  years  together,  while  he  was 
building  the  tem.ple  in  Jerusalem  ;  but  what  is  this 
number  of  labourers,  in  comparison  with  the  many 
millions  of  labourers,  that  God  has  employed,  and  will 
employ  in  the  course  of  seven  thousand  years,  in 
finishing  his  living  temple,  which  he  is  here  erect- 
ing, and  determines  to  bring  to  absolute  perfection  ? 
We  cannot,  at  present,  form  any  adequate  conception 
of  the  great,  and  glorious,  and  everlasting  effects  of 
so  many  faithful  labourers  for  so  many  thousand  years. 
But  we  know,  that  God  will  reap  all  the  fruits  of  all  the 
labours,  and  sufferings,  and  prayers,  of  all  who  shall 
be  renewed,  and  sanctified,  and  redeemed  from  among 
pien,  at  the  last  day. 

3.  At  the  end  of  the  world,  God  will  reap  the  fruit 
of  all  his  unholy,  undutiful,  and  mercena-y  servants. 
Though  God  made  all  his  rational  and  liimortal  crea- 
tures for  himself,  and  formed  them  c-pable  of  yielding 
him  a  free,  voluntary,  and  faithful  service  ;  yet  a  large 
number  of  them  have  renounce^  their  allegiance  to 
their  rightful  Lord  and  Soveregn.  become  disaffected 
to  his  character, opposed  to-^i^  wise  and  holy  designs, 
and  resolved  to  pursue  th'^r  own  selfish  interests  in  di- 
rect contrariety  to  his.  Apostate  angels  and  apostate 
men  are  alienated  fro'»  God,  and  heartily  opposed  to 
his  cause  and  interr^t  in  the  world,  and  would  not,  if 
they  could  avoid  h,  do  any  thing  to  promote  the  de- 
signs he  is  pursfcingi  and  is  determined  to  accomplish. 
But  God  is  abb  to  overrule  all  the  enmity  and  opposition 
of  fallen  an^Ti's  and  of  fallen  men,  in  subserviency  to  his 
own    glory,   and  the  great  interests  of  his  kingdom^ 


466  SERMON  xxvin. 

This  he  has  most  clearly  and  strikingly  manifested  in 
the  course  of  his  providence,  from  the  beginning   ot 
the  world  to  the  present  day.     He  has  always  had  the 
hearts  of  all  his  enemies  in  his  hand,  and  made  them 
undesignedly  willing  to  promote  the  very  ends  they 
hated.     God  designed  to  promote  his  own  glory  in  the 
fall  and  recovery  of  mankind.  And  he  employed  Satan, 
his  first  and  greatest  enemy,  as  a  free,  voluntary   in- 
strument to  promote  that  design,  which  he  had  no  de- 
sire, nor  intention  to  promote.     And  after  the  apostacy 
of  the  human  race,  we  find,  that   God  employed  evil 
spirits,  as  free  voluntary  agents  in   fulfilling  the  pur- 
poses of  providence.     He  undoubtedly  employed  their 
invisible  influence  in  bringing  about  the  dispersion  of 
the  ambitious  and  idolatrous  builders  of  Babel;    in 
sending  Joseph  into  Egypt ;  in  trying  the  patience   ot 
Job  ;  in  hardening  the  heart  of  Pharaoh,  and  the  hearts 
of  the  Egyptians;  in  hardening  the  hearts  of  the  seven 
nations  of  Canaan,  and  preparing  them  for  their  pre- 
destinated ruin  ;  and  in  tempting  Saul,  Ahab,  Haman, 
and  Judos,  to  pursue  the  path  to  their  own  destruction. 
Godsawit  necessary  to  bring  all  these  things  to  pass, 
and  employed  the  free  and  voluntary  agency  of  his  most 
invcterav^  enemies  to  effect  his  purpose.     There  is  rea- 
son to  behrve,  that  God  has  as  constantly  and  univer- 
sally employed  the  nnholy^  as  the  holy  angels  in  carrying 
on  his  gracious  a^>?igns  in  this  lalleii  world.    And  he  as 
constantly  and  univ->i-sally  employs  imhohf  as  hoJi^  men  in 
labouring  for  him  in  »,icj   vineyard.      He  has  'hitherto 
employed  a  vast  many  r^ore  sinners  than  saints,  in  his 
service.     It  appears  fronn,oth  sacred  and  profane  his- 
lory,  that  God  employed  th>   Egyptians,  Syrians,  Ba- 
bylonians, Grecians,  and  Ron^^ns,  to  labour   for   him, 
in  preparing  the  way  for  the  cor>ing  of  Christ,  and  the 
spread    of  the    gospel  among  tho^e,  who  were  perish- 
ing for  the  lack  of  vision.     And  he  h  now  setting  the 
whole  wicked  world  in  motion,  and  <^raploving  their 
selfish  exertions  to  promote  his    benevolent  and  gra- 
cious designs.     And  though  the  labours  cf  his  mercen- 
nry  servants  never  have  been,  and  never  will   be  vir-. 


SERMON'   XXVIII.  467 

tvous ;  yet  they  always  have  been,  and  will  bo,  un- 
speakably uspfuL  in  promoting  his  ultimate  end,  in  the 
creation  of  the  world.  Ajid  wiien  he  has  accomplisii- 
ed  tliis  wise  and  noble  end,  he  will  then  reap  a  rich 
harvest  from  their  long,  laborious,  aiid  undesigned  ser- 
vices.    1  must  add, 

4.  That  God  will,  at  the  last  day,  reap  the  fruits  of 
all  the  labours  of  the  Lord  Jesus  Christ.  He  came 
into  the  \^orld  to  do  the  will  of  him  who  sent  him,  and 
he  delighted  to  do  his  will.  He  was  the  most  faithful 
and  laborious  servant,  that  God  ever  employed  in  his 
service.  He  went  into  his  Fathers  vineyard,  and  went 
about  his  Fathers  business,  before  he  was  twelve  years 
old  ;  and  he  never  lost,  nor  misimproved  a  single  mo- 
ment of  lime,  for  more  than  twenty  years.  And  though 
his  life  was  comparatively  short ;  yet  he  did  more  in 
that  short  period,  than  any  other  person  ever  did,  in 
more  than  nine  hundred  and  sixty  years,  and  was  far  the 
most  faithful,  most  industrious  and  most  laborious  ser- 
vant, that  ever  voluntarily  entered  into  Iris  Father's 
lield.  He  knew  all  that  he  had  to  do  and  to  suffer  for 
liis  Father  before  hand.  He  knew  that  he  had  to  com- 
bat the  power  and  subtilty  of  Satan  in  the  wilderness- 
He  knew  that  he  had  to  work  miracles,  to  cure  all 
manner  of  diseases,  to  cast  out  devils,  to  go  all  over 
Judea  and  preach  the  gospel  of  the  kingdom,  to  lay 
open  the  corruption  of  the  human  heart,  to  condemn 
the  errours,  delusions,  and  false  religion  of  the  appar- 
ently best  and  worst  of  men,  to  meet  their  contradic- 
tions, reproaches,  and  malignant  opposition,  to  endure 
the  heat  of  summer  and  the  cold  of  winter,  and  to  save 
himself  and  others  from  sinking  in  the  sea  ofTibereas. 
But  these  labours,  dangers,  and  sufferings,  were  noth- 
ing in  comparison  to  what  he  knew  that  he  had  to  en- 
dure in  the  garden,  before  the  bar  of  Pilate,  and  on 
the  cross,  by  the  hands  of  wicked  men.  Though  he 
fully  anticipated  these  things  and  sensibly  real- 
ized the  tremendous  sufTerings  before  him ;  yet  he  did 
not  shrink  from  them,  but  magnanimously  and  cheer- 
fully resolved  to  meet  them.     "  Now  is  my  soul  trou- 


468  SERMON    XXVIU. 

bled  :  and  what  shall  1  say  ?  Father  eave  me  Irom 
this  hour :  but  for  this  cause  came  I  unto  this  hour. 
Father,  glorify  thy  name."  And  when  the  time  was 
come,  that  he  should  finish  the  work  that  his  Father 
had  given  him  to  do,  he  steadfastly  set  his  face  to  go 
to  Jerusalem,  to  make  his  soul  an  offering  for  sin  ; 
where  he  \va^  derided,  insulted,  and  with  wicked 
hands  crucified  and  slain.  The  painful  and  faithful 
labours  of  Christ  were  unspeakably  greater,  and  more 
important,  than  all  the  labours  of  angels  and  men  put 
together.  Indeed,  their  labours  would  have  been  of 
little  account,  if  not  entirely  lost,  had  it  not  been  for 
the  labours  of  Christ.  He  has  done,  and  will  do  more 
than  any  other  person  in  the  universe,  to  bring  home 
many  sons  unto  glory,  and  to  augment  the  holiness  and 
happiness  of  heaven  for  ever.  When  he  shall  have  fin- 
ished his  mediatorial  w^ork,  he  will  exhibit  the  fruit?  o( 
his  labours  before  the  eyes  of  the  whole  intelligent  cre- 
ation, and  fill  every  holy  heart  with  inexpressible  joy. 
Thus  at  the  end  of  the  world,  God  will  reap  the  fruit 
of  his  own  labours,  the  fruit  of  Christ's  labours,  and  the- 
fruit  of  the  labours  of  all  his  holy  and  unholy  creatures : 
and  these  fruits  will  yield  him  a  most  glorious  and 
plentiful  harvest,  and  lay  a  broad  and  permanent 
foundation  for  the  everlasting  rest  and  enjoyment  of  all 
holy  beings. 


IMPROVEMENT. 

1.  If  at  the  end  of  the  world,  God  will  reap  the  fruits 
of  his  own  labours,  and  of  the  labours  of  all  his  intel- 
ligent creatures  ;  then  he  will  have  a  very  rich  and 
plentiful  harvest  of  every  thing  the  most  valuable  and 
desirable. 

For,  in  the  first  place,  he  will  have  a  rich  and  plen- 
tillil  harvest  oi'  knowleclfre.  None  of  his  intelligent  crea- 
tures Avill  come  to  their  proper  maturity  in  knowledge 
until  the  end  of  the  world,  when  God's  ultimate  end  iu 
the  creation  of  it,  shall  be  completely   answered,  and 


SERMON  XXV iir.  469 

liuiversall)'  known.  Though  angels  have  been  grow- 
ing in  knowledge  from  the  day  of  their  creation  to  thi? 
day,  and  will  continue  growing  in  knowledge  from  this 
day  to  the  great  and  last  day;  yet  they  will  not  come 
to  their  full  growth,  until  they  have  seen  all  intelligent 
creatures  collected  together,  and  all  their  views,  and 
feelings,  and  exertions  completely  unfolded,  together 
with  all  God's  dispensations  of  providence  and  grace 
towards  them.  Though  they  have  been  looking  into 
God's  w^orks  and  ways  for  nearly  six  thousand  years, 
with  great  attention,  and  though  they  have  made  great 
and  rapid  improvements  in  knowledge  during  this  long 
period,  yet  they  may  learn  ten  fold  more  in  one  thou- 
sand years  to  come,  than  they  ever  learnt  before  ;  and 
yet  not  arrive  at  their  full  growth,  or  proper  perfec- 
tion in  knowledge,  until  the  end  of  the  world  and  the 
tinal  consummation  of  all  things.  This  is  also  equally 
true  of  the  whole  human  race.  Though  they  come  in-' 
to  the  world  extremely  ignorant,  yet  they  naturally 
grow  in  knowledge  as  they  grow  in  years ;  but  though 
some  of  them  have  lived  hundreds  of  years  in  this 
world,  and  thousands  of  years  in  another,  yet  none  of 
them  ever  Iiave,  or  ever  will,  come  to  the  full  measure 
of  perfect  men  in  knowledge,  till  the  end  of  the  world. 
Then  the  intellectual  powers  and  faculties  of  all  minds, 
whether  human  or  angelick,  will  come  to  maturity, 
though  not  to  cqualiti/.  jingels  will  continue  a  siiperioiir, 
and  men  an  infcriour,  order  of  beings ;  and  one  angel 
will  be  superiour  to  another  angel,  as  well  as  one  man 
superiour  to  another  man,  in  knowledge.  But  this  va- 
riety in  knowledge  will  be  consistent  with  absolute  per- 
fection in  each  individual.  Now,  if  at  the  end  of  the 
world,  the  many  myriads  of  angels,  and  the  many  mil- 
lions of  the  human  race,  will  all  be  collected  together 
in  one  vast  assembly,  and  exhibit  all  the  improvements 
in  knowledge  they  have  ever  made  under  all  the  means 
of  divine  cultivation,  which  they  have  ever  enjoyed; 
God  will  certainly  rea|)  a  rich  and  plentiful  harvest  of 
knowledge,  which  will  afford  him  unspeakably  more 
joy,  than  any  harvest  ever  alForded  the  richest  man  in 


ilO  SERiMON  xxviir. 

this  world.     Every  child  of"  Adam  will  know  more  tliaii 
Adam,  or  Enoch,  or  Moses,  or  Solomon,  knew,  when 
they  left  the  world  ;  and  all  the  angels  will  know  vastly 
more,  than  they  ever  knew  beiorc  God's  ultimate  de- 
sign in  creation  was  accomplished  and  revealed.     God 
will  reap  a  rich  harvest  of  holiness^  as  well  as  of  know- 
ledge.    All  the  anj^els  of  heaven,  and  all  that  shall  have 
been  redeemed  from  among  men,  will  shine  forth  in 
the  kingdom   of  their  Father,     in    all  the   beauties  oj' 
fwliness.     The  patriarchs,  the  prophets,  the  apostles, 
all  that  had  been  sanctified  and  justified,  will  appear 
but  a  little  lower  than  the  angels  of  heaven,  in  their 
gracious   and   divine  attainments.      And  these  attain- 
ments will  appear  far  more  valuable  and   excellent  in 
the  sight  of  God,  than  all  their   intellectual  improve- 
ments.     The    righteous    Lord    loveth    righteousness. 
God  views  holiness  in  himself  and  iu  his  rational  crea- 
tures, as  infinitely  more   amiable  and  valuable,  than 
any  other  excellence  or  perfection.     And  the  immense 
fruits  of  holiness,  which  the  immense  number  of  his  la- 
bourers in  his  vineyard  shall  have  brought  forth,  in  the 
course  of  many  thousand  years,  will  vastly    increase 
the  value  and  joy  of  his  rich  harvest  at  the  end  of  the 
world.     Furthermore,  his  harvest  will  then  comprize 
not  only  all  the  knowledge,  and   all  the  holiness,  but 
all  the  happiness  of  all  his  holy  creatures.      All  his 
faithful  servants  will    then  cease    from  their  labours,, 
and  enter  into  everlasting  rest  and   enjoyment.     They 
will  enjoy  that  blessed  kingdom,  which  had  been  pre- 
pared for  them,  by  all  the  labours  of  the  Father,  Son, 
and  Holy  Ghost,  and  of  the  whole  intelligentcreation. 
And    God    will    then    see    all    his    holy    creatures 
brouQ^ht  to  the  perfection  of  their  natures,  placed  in 
their  proper  mansions,  and  in  the  full  enjoyment  of  all 
fj-ood.     A  more  rich  and  plentiful  harvest  than  this,  we 
cannot  conceive  it  possible  for  God  to  enjoy  at  the 
end  of  the   world  and  final  consummation  of  all  things. 
2.  If  God  will  renp  such  a  rich  and  plentiful  harvest 
of  knowledge,  holiness,  and  happiness,  at  the  end  of 
the  world:  then  he  desorvrs  our  everlasting  gratitude 


SERMON  XXV iir.  471 

and  praise  for  his  goodness  in  creating  it.  Nothing  but 
mere  goodness  could  have  possibly  moved  him  to  form 
the  great  and  benevolent  design  of  creation.  He  was 
under  no  natural  necessity  to  create  the  heavens,  or  the 
«"arth,  nor  any  intelligent  creatures  in  them.  He  was 
self-sufficient  tor  his  own  blessedness.  He  might  have 
enjoyed  everlasting  rest  in  the  contemplation  of  his 
own  glorious  perfections.  And  he  must  have  known 
beforehand,  that  if  he  should  create  the  heavens  and 
ihe  earth,  and  fill  them  with  rational  creatures,  how- 
much  care  and  labour  it  must  cost  him  and  them,  to 
accomplish  the  great,  and  complicated,  and  arduous 
design.  But  in  the  full  view  of  all  this,  his  benevolent 
heart  moved  him  to  create  the  world,  and  to  exert  all 
his  perfections  in  upholding  and  governing  it,  until  he 
had  brought  millions  and  millions  of  rational  and  im- 
mortal  beings  to  the  highest  perfection  in  knowledge, 
holiness  and  happiness.  As  this  state  of  perfection 
will  be  the  result  of  the  work  of  creation,  so  we  may 
safely  conclude,  that  this  was  his  ultimate  end  in  bring- 
ing all  things  into  existence.  And  we  cannot  conceive 
tliat  he  should  have  formed  a  greater,  wiser,  or  better 
end  in  the  creation  of  the  world.  He  will  always  have 
occasion  to  rejoice  in  all  his  works,  and  so  will  all  his 
holy  creatures.  He  will  not  be  indebted  to  them  for 
any  of  their  labours,  but  they  will  always  be  indebted 
to  him  for  all  the  good  that  his  labours  and  theirs  will 
finally  produce.  For  they  will  fully  and  forever  enjoy 
his  rich  and  happy  harvest  at  the  end  of  the  world. 
They  cannot  look  backward  to  the  beginning  of  the 
world,  nor  forward  to  the  end  of  it,  without  seeing 
their  indispensable  obligations,  to  thank  and  praise 
him  for  crcufin<r  goodness.  And  if  we  felt  as  the  heaven- 
ly inhabitants  feel,  we  should  joyfully  join  with  them 
in  saying,  "  Thou  art  worthy,  O  Lord,  to  receive  glory,' 
and  honour,  and  power  ;  for  thou  hast  created  all  things, 
and  for  thy  pleasure  they  are  and  were  created." 

3.  If  God  will  have  a  vastly  rich  and  plentiful  har- 
vest at  the  end  of  the  world  ;  then  we  have  no  reason 
to  expect,  that  he  ever  will  have  more  than  one  bar- 


472  SERMu.N    iXVlU. 

vest.  At  the  end  of  the  world,  God  will  have  created 
the  heavens  and  the  earth  just  as  he  originally  intend- 
ed to  create  them ;  he  will  have  preserved  and  gov- 
erned them,  just  as  he  intended  to  preserve  and 
govern  them  ;  he  will  have  brought  as  many  intelli- 
gent creatures  into  existence,  as  he  intended  to  bring 
into  existence ;  he  will  have  brought  thorn  to  that 
state  of  perfection  in  knowledge,  holiness,  and  happi- 
ness, to  which  he  intended  to  bring  them  ;  and  he  will 
have  completely  answered  his  original  and  ultimate 
end  in  the  work  of  creation.  And  this  will  be  the 
largest  and  richest  harvest,  that  he  could  possibly  pro- 
pose, desire,  or  produce.  We  cannot  conceive, 
therefore,  that  after  he  has  actually  reaped  this  great 
and  valuable  harvest,  that  he  should  desire  to  produce 
and  reap  another.  The  very  supposition  would  argue 
imperfection.  It  would  imply,  that  he  was  not  able  to 
form  the  greatest,  wisest,  and  best  end  in  the  creation 
of  the  world,  at  first.  It  is  as  absurd  to  suppose,  thai 
God  will  have  more  than  one  harvest,  as  to  suppose, 
that  he  will  have  a  thousand,  or  two  thousand,  or  a 
million  harvests.  When  God  formed  his  original  and 
eternal  design  of  creation,  he  formed  as  great,  as  wise, 
and  as  good  a  design,  as  his  boundless  wisdom  and 
goodness  could  devise,  and  his  almighty  power  could 
accomplish.  And  unless,  after  the  end  of  the  m  orld, 
he  should  increase  in  power,  wisdom,  and  goodness, 
it  will  be  both  naturally  and  morally  impossible,  that 
he  should  devise  or  accomplish  any  new  design  in  the 
work  of  creation.  I  know  that  some  have  supposed, 
that  God  will  not  gather  in  all  his  harvest  at  the  end 
of  the  world.  They  suppose  that  after  he  has  separated 
the  wheat  from  the  tares,  or  after  he  has  separated  the 
righteous  from  the  wicked,  and  cast  the  wicked  into  a 
lake  of  fire,  he  will  there  ripen,  and  purify,  and  pre- 
pare them  for  the  kingdom  of  heaven,  and  be  reaping 
a  rich  harvest  from  the  regions  of  sin  and  sorrow,  for 
ages  and  ages,  after  the  end  oftliis  world.  And  indeed 
some  have  supposed,  that  he  will  continue  to  destroy 
old  worlds  and  create  nev/  ones,  through  the  endless 


SEPxMON    XXVIII.  473 

ngcs  ol  eternity.  But  these  suppositions  are  plainly 
contrary  to  the  natural  and  moral  perfections  of  the 
Deity,  and  to  his  own  declarations  concerning  the  end 
of  the  world,  and  the  complete  accomplishment  of  his 
original  design  in  the  creation  of  it= 

4.  If  God  shall  have  such  a  rich  and  plentiful  har- 
vest at  the  end  of  the  world,  then  all  his  faithful  labour- 
ers have  a  bright  and  glorious  prospect  before  them, 
Though  they  are  now  really  wheat  and  the  excelleiit 
of  the  earth  ;  yet  they  are  in  a  green  and  imperfect 
state,  and  can  scarcely  be  distinguished  by  themselves 
and  others  from  the  tares  in  the  field.  But  all  intel- 
ligent beings  are  constantly  labouring  to  ripen  them 
for  the  harvest,  and  bring  them  to  maturity  and  per- 
fection in  knowledge,  holiness,  and  happiness.  Though 
they  are  now  the  sons  of  God,  yet  it  doth  not  yet  ap- 
pear what  they  shall  be :  but  we  know  that,  when  he 
shall  appear,  they  shall  be  like  him  in  every  natural 
and  moral  excellence,  and  shine  forth  as  the  sun,  in 
the  kingdom  of  their  Father.  They  will  rejoice  to  find 
themselves,  and  so  many  myriads  of  rational  and  im- 
mortal creatures  brouglit  to  a  state  of  perfection,  and 
completely  prepared  for  everlasting  rest  and  enjoy- 
ment. But  above  all,  they  will  rejoice,  that  God  had 
perfectly  obtained  his  supreme  and  ultimate  end  in  the 
creation  of  the  world,  by  his  rich  and  plentiful  harvest. 
For  his  harvest  will  be  their  harvest,  and  they  shall 
enjoy  the  fruits  of  all  his  and  their  own  labours,  so  far 
as  they  shall  be  capable  of  enjoying  them.  Thus  light 
3s  continually  sowing  for  the  righteous,  and  gladness 
of  heart  for  the  upright.  Though  the  harvest  they  are 
preparing  will  not  be  ripe  until  the  end  of  the  world, 
yet  let  them  not  be  weary  in  well-doing:  for  in  due 
ieason  they  shall  reap,  if  they  faint  not.  Success  in 
any  business  is  the  most  animating  motive  to  activity. 
It  was  the  prospect,  which  Moses  had  of  the  recom- 
pense of  reward,  that  animated  him  to  labour  so  long 
and  so  faithfully  for  God.  It  was  the  prospect  of  suc- 
cess in  bringing  home  many  sons  unto  glory,  that  in- 
duced Christ  to  endure  the  pains  and  reproaches  of 
GO 


•i74  SKRMON    XXV 111. 

the  cross.  And  the  apostle  urges  christians  to  the 
greatest  activity  in  the  service  of  God,  I'rom  the  same 
motive  of  success.  "  Therefore,  my  beloved  brethren, 
be  ye  steadfast,  unmoveable,  tilways  ubovmling  in  the 
■work  of  the  Lord  ;  for  as  much  as  ye  know  that  your 
labour  is  not  in  vain  in  the  Lord." 

5.  If  God  always  has  been,  from  the  beginning  of  the 
world,  carrying  on  liis  original  design  of  producing  a 
rich  and  plentiful  harvest  at  the  end  of  it  ;  then  none 
can  cordially  approve  of  any^ar/  of  his  conduct,  with- 
out approving  of  the  whole.  Many,  however, 
imagine,  that  they  approve  of  many  things  he  has 
done,  who  say  they  do  not  approve  of  his  eternal  pur- 
pose, nor  of  innumerable  instances  of  his  conduct  in 
the  dispensations  of  his  providence  and  grace.  But 
none  can  really  and  heartily  approve  of  any  one  thing 
he  has  done,  in  creating,  preserving,  governing,  and 
redeeming  the  world,  w  ho  do  not  approve  of  his  ulti- 
mate design  in  the  creation  of  the  world,  and  of  every 
thing  he  has  done,  and  employed  others  to  do,  to  pro- 
duce a  rich  and  plentiful  harvest  at  the  end  of  it.  His 
design  is  uniform  and  consistent,  and  in  its  very  nature 
and  operation,  deeply  affects  all  his  intelligent  crea- 
tures, who  either  approve,  or  disapprove  of  it.  Some 
approve  of  it,  and  desire  and  endeavour  to  promote  it ; 
and  some  disapprove  of  it,  and  desire  and  endeavour 
to  prevent  its  accomplishment.  None  are  neuters. 
Every  one  is  on  the  Lord's  side,  or  against  him  ;  every 
one  gathers  w  ith  him,  or  scatters  abroad.  All  in  the 
invisible  world,  are  opcnhifor  him,  or  against  him;  and 
all  in  this  world,  are  really,  though  not  visibly,  for  him, 
or  against  him.  And  it  is  because  mankind  are  not  so 
well  acquainted  with  God's  ultimate  end  in  creation, 
as  the  good  and  evil  angels  are,  that  they  do  not  as 
openly  appear  and  act  for  him,  and  against  him.  Did 
all  M>en  now  only  know  and  realize  that  design 
wl  3od  formed  in  eternity,    and    which  he    has 

been  pursuing,  and  will  finally  accomplish  at  the  end 
ii  the  wr  Id,  there  would  not  be  a  doubting  christian, 
nor  a  doubting  sinner  on  the  face  of  the  earth.     When 


SERMON  xxvm.  475' 

the  tares  and  the  wheat  are  ripe  for  the  harvest,  there 
will  be  no  difficulty  in  distinguishing  them  one  from 
another;  so  when  saints  and  sinners  are  ripe  for  God's 
harvest  at  the  end  of  the  world,  there  w  ill  not  be  a 
doubting  saint  or  sinner.  And  it  is  in  the  view  of  God's 
harvest,  that  both  saints  and  sinners,  can  now  best  dis- 
cover, whether  they  are  really /or  him  or  against  him. 
Let  them  then  only  consider  what  he  has  plainly  told 
them  concerning  his  harvest,  at  the  end  of  the  world, 
and  what  a  separation  he  will  make  between  the  tares 
and  the  wheat,  the  sheep  and  the  goats,  and  his  faith- 
ful and  unfaithful  servants,  and  they  can  scarcely 
doubt,  whether  God's  harvest  will  be  a  day  of  the 
greatest  ;oy,  or  of  the  deepest  sorrow  to  them. 

6  This  subject  calls  upon  you  all,  to  inquire,  for 
what,  and  for  whom,  you  have  been  labouring.  There 
is  no  doubt  but  you  have  generally  been  industrious 
and  laborious  about  something ;  but  for  what  have  you 
been  labouring  ?  Have  you  been  labouring  for  the 
meat  that  perisheth,  or  for  that  which  endureth  unto 
eternal  life  ^  Have  you  been  labouring  to  lay  up  trea- 
sures in  heaven,  or  to  lay  up  goods  for  many  years,  and 
to  become  great,  and  rich,  and  happy  in  this  present 
life  only  }  Have  you  been  labouring  for  God,  or  for 
yourselves  ?  Have  you  been  seeking  his  interest  or 
your  own  ?  Have  you  been  workers  together  vi  ith 
him,  or  with  his  enemies  }  It  is  easy  to  answer  these 
questions  in  the  view  of  this  subject.  If  you  have  ap- 
proved of  God's  ultimate  end  in  the  creation,  preserva- 
tion, government,  and  redemption  of  the  world,  which 
he  has  been  pursuing,  and  which  he  will  certainly  ac- 
complish at  the  end  of  it ;  and  if  you  have  been  labour- 
ing to  prepare  yourselves  and  others  for  a  state  of  per- 
fection, in  knowledge,  holiness,  and  happiness  ;  you 
have  been  labouring  for  God  ;  if  not,  you  have  been  idle 
and  worse  than  idle  all  your  days.  God  says  of  Israel, 
'^He  is  anempty  vine,  he  bringeth  forth  fruit  unto  him- 
self"  "  Now,  therefore,  thus  saith  the  Lord  of  hosts,  to 
those  who  bring  forth  fruit  unto  themselves,  consider 
your  ways,  ye  have  sown  much,  and  bring  in  little  ;  y^ 


476  bLRMON    XXVIII. 

eat  but  have  not  enough ;  ye  drink,  but  are  not  filled  witli 
drink  ;  ye  clothe  you,  but  there  is  none  warm ;  and 
he  that  earneth  .wages,  earneth  wages  to  put  into  a  bag 
with  holes.*'  ft  seriously  concerns  all  to  consider 
their  ways,  whether  they  have  been  labouring  for  God, 
and  laying  up  treasure  in  heaven  ;  or  whether  they 
have  been  labouring  for  themselves,  and  are  exposed 
to  suffer  an  everlasting  and  irreparable  loss. 

Finally,  if  any  are  conscious  to  themselves,  that  they 
have  never  been  labouring  for  God,  let  them  immedi- 
ately devote  themselves  to  his  service.  He  has  deter- 
\nined  to  carry  into  execution  his  eternal  and  ultimate 
end  in  the  creation  of  the  world,  and  to  prepare  all 
things  for  a  rich  and  plentiful  harvest.  He  has  been 
labouring,  his  Son  has  been  labouring,  his  Spirit  has 
been  labouring,  his  angels  have  been  labouring,  and 
multitudes  of  mankind  have  been  labouring,  for  several 
thousand  years,  to  bring  millions  and  millions  of  ra- 
tional and  immortal  creatures  to  the  highest  perfection 
in  knowledge,  holiness,  and  happiness,  and  yet  there 
remains  a  vast  deal  to  be  done,  in  order  to  bring  about 
this  most  important  and  desireable  event.  And  we 
have  reason  to  think,  that  God  will  still  employ  humatu 
2i%\\e\\  iiSoi\\QV  subordinate  agents,  in  preparing  things 
for  his  rich  harvest  at  the  end  of  the  world.  Here 
then,  let  me  observe,  that  it  will  not  interrupt  any  of 
your  lawful  business  to  enter  into  God's  vineyard  and 
labour  for  him.  It  will  make  all  your  labours  more 
pleasant,  more  prosperous,  and  unspeakably  more  use- 
fill.  It  will  entitle  you  to  as  large  a  portion  of  the 
knowledge,  holiness,  and  happiness  of  heaven,  as  you 
can  desire,  or  possibly  enjoy.  "  Say  ye  to  the  right- 
eous, that  it  shall  be  well  with  him ;  for  he  shall  eat  the 
fruit  of  his  doings."  "  And  he  that  soweth  bountifully 
shall  reap  also  bountifully."  But  if  you  continue  to 
neglect  to  serve  God  he  will  bring  his  harvest  to  matu- 
rity, gatlier  in  his  wheat,  and  separate  the  tares  to  un- 
quenchable fire.  '•  And  there  shall  be  wailing  and 
gnashing  of  teeth.  Who  hath  ears  to  hear  let  him 
hear." 


